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An Encyclopedia of Fairies - Hobgoblins, Brownies, Bogies, and Other Supernatural Creatures
An Encyclopedia of Fairies - Hobgoblins, Brownies, Bogies, and Other Supernatural Creatures
An lEurgrlnp^&m of
In this dictionary I have quoted largely from earlier works, but I have
obtained help and inspiration from many of my contemporaries. I have
specially to thank the Editor of Folklore for permission to quote from
many of the earlier numbers. I am most grateful for advice on the spelling
Acknowledgements
vi
List of Plates
viii
Preface
xi
Text of Dictionary
I
Book-list
455
toadstool, rushed away, leaving their tools behind them* (From ibid.)
3. Henry Fuseli: Cobweb (Illustration to A Midsummer Night's Dream.
Private collection, London)
4. Henry Fuseli: Oberon Squeezes a Flower on Titania's Eyelids
(Illustration to A Midsummer Night^s Dream. Private collection, Switzer-
land)
5. Richard Dadd: *Come unto these yellow sands' (Illustration to The
London)
Tempest. Private collection,
John Anster Fitzgerald The Chase of the White Mice (Collection of
6. :
K. J. Hewett Esq)
7. Richard Dadd: Bacchanalian Scene (Private collection)
8. John Anster Fitzgerald: Fairy Gifts (Illustrated London News^
c. 1865)
9. Richard Doyle: A Fairy Celebration (Private collection, London)
10. Richard Doyle: The Fairy Tree (Private collection, London)
Simmons: A Fairy (Private collection, London)
11. J,
Simmons: A Midsummer Night's Dream (Private
12. J. collection,
London)
THE CAULD LAD OF HILTON (From Joseph Jacobs, English Fairy Tales,
illustrated by John D. Batten, David Nutt, London, 1890) 68
A giant (From Jacobs, More English Fairy Tales, op. cit.) 187
habetrot (From Jacobs, More English Fairy Tales, op. cit.) 215
A MIDWIFE TO THE FAIRIES (From Jacobs, English Fairy Tales^ op. cit.)
296
TOM THUMB (From Steel, English Fairy TaleSy op. cit.) 403
TOM THUMB (From Jacobs, English Fairy Tales ^ op. cit.) 404
TOM TIT TOT (From ibid.) 408
The word fairy' is used in various ways. There are a number of slang
*
and cant usages of the word, varying from time to time, which are beside
the point for this book. In fairy-lore, with which we are dealing here,
there are two main general usages. The first is the narrow, exact use oif
the word to express one species of those supernatural creatures *of a
middle nature between man and angels' - as they were described in the
seventeenth century - varying in size, in powers, in span of life and in
moral attributes, but sharply differing from other species such as hob-
goblins, monsters, hags, merpeople and so on. The second is the more
general extension of the word to cover that whole area of the supernatural
which is not claimed by angels, devils or ghosts. It is in this second, later
and more generalized sense that I have often used the word in this book.
Exception might be taken to this use. The word 'fairy' itself is a late
one, not used before medieval times and sometimes then with the meaning
of mortal women who had acquired magical powers, as Malory used it for
Morgan le Fay. The French yJz/, of which fairy' is an extension, came
*
originally from the ltz\h.nfatae^ the fairy ladies who visited the household
at births and pronounced on the future of the baby, as the Three Fates
used to do. Fairy' originally meant *fai-erie', a state of enchantment, and
*
was transferred from the object to the agent. The fairies themselves are
said to object to the word, and people often think it better to speak of
them euphemistically as 'the Good Neighbours', 'the Good Folk', 'the
Seelie Court', 'Them
Ones', or, more distantly, as 'the Strangers'.
Throughout these islands many names are used for the fairies, the
'Daoine Sidh' in Ireland, the 'Sith' in the Highlands, the 'pisgies' in
Cornwall. In the Lowlands of Scotland the Anglo-Saxon 'elves' was long
used for the fairies, and Fairyland was called 'Elfame', but these names
had limited and local usage, whereas the name 'fairies', however dis-
trusted by the believers and debased by nineteenth-century prettification,
was recognized everywhere.
At the inception of the book the idea had been to treat the whole area
of fairy beliefs, as Thomas Keightley did in his Fairy Mythology; but to
treat the fairies of the whole of Europe alone, even cursorily, would have
been to produce a book ten times the size of this and founded on years of
further research. I have occasionally mentioned a foreign fairy, for com-
parison or elucidation, but only in passing. A complete work on the subject
remains to be written, though the mammoth Encyclopddie des MdrchenSy
Preface xii
list of the types and motifs to be found in the various anecdotes and
stimulated by fairy-lore and have in their turn influenced it. The rise of
tradition into literature and the descent of literature into tradition is
a fascinating study. The visual arts have also had their place here, and the
small collection of fairy pictures in this book is an interesting conunent
on the fluctuations of traditional fairy beliefs through the centuries.
^ J^ote on t^t
^pronunciation of Celtic Mumt^
The exact pronunciation of many of the Celtic names is hard to convey by
English literation. A further difficulty is that the actual pronunciation
varies in regional dialects, particularly in the Highlands and Islands of
Scotland. Welsh is well standardized, but impossible for anyone of non-
Cymric breeding to pronounce. We have consulted leading authorities on
the Gaelic both of Ireland and Scotland, on Welsh and Manx, and they
have kindly given us an approximation to the native pronunciations.
These apply only to the titles of articles, but with the help of the speci-
mens given the diligent reader may hope to pronounce the other names
occurring in the text with some degree of accuracy. It seemed best to
avoid peppering the articles with brackets.
A
Abbey lubber. From the 15th century onwards, the luxury and wanton-
ness of many of the abbeys began to be proverbial, and many folk satires
were spread abroad about them. Among these were anecdotes of the abbey
lubbers, minor devils who were detailed to tempt the monks to drunken-
ness, gluttony and lasciviousness. The best-known of these tales is that of
FRIAR RUSH, who was sent to work the final damnation of a wealthy
abbey. He had very nearly succeeded in doing so when he was unmasked,
conjured into the form of a horse by the Prior, and finally banished. He
took other service, and behaved more like an ordinary robin good-
fellow until the Prior again caught up with him and banished him to a
distant castle. After their experience with Rush, the friars repented and
took to virtuous living, so that their was better than their first.
last state
Rush worked mainly in the kitchen, but abbey lubbers as a rule haunted
the wine cellar. The Abbey Lubber has a lay colleague in the buttery
SPIRIT, which haunted dishonestly-run inns, or households where the
servants were wasteful and riotous or where hospitality was grudged to
the poor. There was a belief described by J. G. Campbell in his Super-
stitions of the Scottish Highlands that fairies and evil spirits only had
Aedh {ay). The son of Eochail Lethderg, Prince of Leinster, who was
playing hurling with his young companions when he was carried into
a B RUG H, or palace, of Fairyland by two sidh- women who were in love
with him, and held captive there for three years. At the end of this time
Aedh escaped and made his way to St Patrick, and begged him to free
him from the fairy dominion. Patrick took him in disguise to Leinster to
and there restored him to humanity and freed him from
his father's court,
the timeless life fairies (see time in fairyland). This account
of the
from Silva Gadelica (pp. 204-20) is one of the earliest stories of cap-
tives IN FAIRYLAND.
[Motif: F379.1]
Afanc (avanc). There was some doubt about the form taken by the
monster which inhabited a pool called Llyn yr Afanc on the River Conwy
in North Wales. It was generally thought to be an enormous beaver
Aiken Drum 2
because the word afanc is sometimes used for beaver in local dialects. Llyn
yr Afanc is a kind of whirlpool: anything thrown into it will whirl round
about before it is sucked down. It used to be thought that it was the Afanc
which dragged down animals or people who fell into the Llyn. It was
thought to be either a monstrous beaver or a kind of crocodile. According
to a 17th-century tradition told in Rhys's Celtic Folklore (p. 130), the
Afanc, like the Unicorn, was allured by a maiden who persuaded it to lay
its head in her lap and fall asleep. While it slept it was chained and the
chains were attached to two oxen. When they began to draw it, it awoke
and made for the pool, tearing away the maiden's breast which it was
holding in its claw. Several men hauled on the chain, but it was the
oxen's strength that was effectual, as the Afanc itself confessed. The men
were disputing as to which of them had pulled the hardest when the
captive suddenly spoke and said
Aiken Drum. The name *Aiken Drum' is best known in the Scottish
nursery rhyme:
This is quoted in full by lona and Peter Opie in The Oxford Dictionary of
Nursery Rhymes as, * There was a man lived in the Moon'. It is, however,
the name given by William Nicholson to the Brownie of Blednoch in
Galloway. William Nicholson wrote several ballads on folklore themes;
'Aiken Drum' is to be found in the third edition of his Poetical Works
(1878). Aiken Drum in the nursery rhyme wears entirely edible clothes,
a hat of cream cheese, a coat of roast beef, buttons of penny loaves, and so
on, but the Brownie of Blednoch was naked except for a kilt of green
rushes, and like all brownies he was laid by a gift of clothing:
Aine The fairy goddess to whom, with her sister Fenne (or
(aw-ne).
Finnen), Knock Aine and Knock Fennine on the shores of Lough Gur
are dedicated. They were the daughters of Egogabal, a king of the
tuatha de danann. Of Aine there is a version of the swan maiden
story, very similar to those of the gwragedd annwn of Wales. One
day, as Aine was sitting on the shore of Lough Gur combing her hair,
Gerold, the Earl of Desmond, saw her and fell in love with her. He gained
control over her by seizing her cloak, and made her his bride. Their child
was Earl Fitzgerald, and the taboo imposed upon his father was that he
must never express any surprise at anything his son might do. One night,
however, showing off his skill to some maidens, he jumped into a bottle
and out again, and his father could not restrain a cry of surprise. Fitz-
gerald at once left the castle and was seen swimming across the lough in
the form of a wild goose towards Garrod Island, under which his en-
chanted castle was said to lie. At the same time, Aine disappeared into
Knock Aine. This story was collected from informants by Evans Wentz
and included in The Fairy Faith in Celtic Countries (p. 79). A somewhat
similar story is the more widely known legend OF mull aghmast.
[Motifs: C30; C31 ; F302.2]
lively and would not go to bed when his mother did. She warned him
would come and fetch him if he sat up too late, but he only
that the faries
laughed and went on playing. She had not long blown out the candle
when a lovely little creature jumped down the chimney and began to
frisk about in front of the boy. *What do they ca' thou.?' he said fasci-
nated. 'Ainsel,' she answered. 'And what do they ca' thou}^ 'My ainsel,'
he answered, cannily, and they began to play together like two children
of one race. Presently the fire got low and the little boy stirred it up so
vigorously that a cinder blew out and burnt little Ainsel on the foot. She
AUies's list of the fairies 4
setup a yell quite disproportionate to her size, *Wow! I'm brent!*
*Wha's done it? Wha's done it?' said a dreadful voice from the chimney,
and the boy made one leap into bed as the old fary mother shot down on
to the floor. *My ainsel! My ainsel!' said the little fary. *Why then,' said
her mother, 'what's all this noise for: there's nyon to blame!' And she
kicked Ainsel up the chimney.
[Type 1 137. Motif: K602.1]
And from Drayton's Nimphidia he quotes the list of Queen mab's Maids
of Honour:
Hop, and Mop, and Dryp so clear,
Pip, and Trip, and Skip that were
To Mab, their sovereign, ever dear.
Her special maids of honour;
5 Allison Gross
who appear in Nimphidia and The Life of Robin Goodfellorp seem to have
been rather arbitrarily imposed by the authors, pinch, gull, licke
and LULL might well be named after their activities, but it is possible
that the names came first and the explanation afterwards; it is certainly
so with GRIM, who was of a most respectable antiquity. The names of
Drayton's maids of honour suggest the same origin. 'Hop, Mop, Dryp,
Pip, Trip, Skip, Fib, Tib, Pinch, Pin, Tick, Quick, Jil, Jin, Tit, Nit, Wap
and Win' might well be named ex tempore as one watched them. 'Wap
and Win' are perhaps illuminated by a cant phrase quoted in Dekker's
Per Se 0, 'If she will not wap for a win, let her trine for a make',
translated by Dekker, If she will not O per Se O for a penny, let her
'
hang for a halfpenny' This suggests that hint of scurrility which lurks
behind some of her rick's fairy poetry.
Allies gives lengthier notes on puck, jacky lantern, robin
GOODFELLOW, DOBBY, HOB, ROBIN HOOD, the SEVEN WHISTLERS
and WILL o' the wisp.
At the third refusal she blew on a grass-green horn, struck him with a
silver wand and spun round three times muttering ill words, so that his
strength failed and he fell senseless on the ground
*
She's turnd me into an ugly worm,
And gard me toddle about the tree.'
His only solace was from his sister Maisry, who came every Saturday
night to wash and comb his locks. One night the Fairy Rade of the
SEELIE COURT passed by and disenchanted him:
Child's ballad No. 36, *The Laily Worm and the Machrel of the Sea',
is very similar to this, but has two transformations by a wicked step-
mother, the knight into a 'laily worm' and Maisry into a machrel of the
*
sea'. Itwas taken down from recitation in the north of Scotland about
1802, and bears some resemblance also to 'The Laidley Worm of
Spindleston Heughs', which was added as an appendix to ballad No. 34,
*Kemp Owyne'. It is a literary version of a Northumberland tradition.
Further reference will be found to it in dragons.
[Motifs: D683.2; D700; G269.4; G275.8.2]
have been carried over by the human immigrants. It may also be con-
jectured that the little people of the passamaquoddy Indians
have been created from the traditions of the 17th-century Jesuit mis-
sionaries, and for this reason they have been included in this book.
In the English tales of fairies moving, the area is generally restricted.
In the best-known of the stories, 'Aye George, we're flitting', the
boggart who had made himself such a nuisance that the family decided
tomove to get away from him, merely packed himself up in the chum to
be carried in the cart with the rest. In the Shropshire tale of 'The Saut
Box', the goblins followed the family on their own feet, carrying a
7 American fairy immigrants
forgotten salt box with them. The humans got the better of the goblins
in this tale, but by a very barbarous and unscrupulous method. In a ghost
story version in oral transmission, the family heard sounds of ghostly
packing in the attics and cellars the night before they left the house in the
Midlands for one in the North of England, and the haunting moved
with them. It is the Celtic spirits, however, who show real enterprise ; they
do not appear to be afraid of crossing the sea. In 1967 Ruth Tongue
collected a story from a member of Combe Florey Women's Institute
about a Westmorland tradition of her family, ofxoM cockle, a domestic
spirit who travelled with his family, or rather just before it, from Ireland
to the Lake District. But it seems to be chiefly the Highland fairies that
brace themselves to cross the Atlantic with their proteges. A very good
example of this enterprising spirit is to be found in J. F. Campbell's
Popular Tales of the West Highlands (vol. 11, p. 103). The hero of it is a
BAUCHAN, which belongs to the same kind of class as the Lowland
BROWNIE.
Sometimes the fairy beliefs were imported, and sometimes the stories.
In the 1930s, Dr Marie Campbell made a remarkable collection of fairy
legends of both kinds in the Appalachian Mountains. She is currently
preparing these for publication, and they will appear shortly. Those
to which I refer here have been collected from two narrators: Tom
Fields, a postman and a miller, and Granny Caudill, a bedridden old
lady with a very lively mind. The tales of both narrators are clearly
derived from a Highland strain. The first relates to the belief in elf-
shot. The fairy bolt in this story was not a prehistoric arrowhead, but a
tiny flint bird-point of the kind used by Indians for shooting birds and
small game. Riding home in the dusk, Tom Fields had seen a small red-
headed fairy no bigger than a tiny child, and a number of them dancing
and whirling at a distance. She had run away to join them, something had
whizzed past him and his horse had gone lame. He led it home and next
day he came back to the place and searched until he found the arrowhead,
and ever since he had been free of fairy enchantment, though he some-
times heard them singing. This was his story and it exactly corresponds
to the Scottish beliefs about elf-shot and the efficacy of a fairy arrow
against it.
The next story was also Tom Fields's. The changeling tale has a
wide distribution both in time and place, but the particular form which
it took here is commonest in Scotland. In these stories the travelling
tailor is the hero, which leads us to suspect that he was also the story-
teller, for in common not a heroic character. This
tradition a tailor is
been a local happening and was overheard by Tom Fields as a small boy.
Here the tailor has become a sewing woman because in America it was
the sewing woman who went from house to house, not the tailor, and the
transition was therefore natural. There are two close parallels to this
Angus Mac Og 8
Angus Mac Og. The god of youth and beauty, who was one of the
tuatha de danann supposed to have been the gods of the Ancient
Irish who later became the Irish heroic fairies, the daoine sidhe.
In the Irish traditional history, the Tuatha de Danann were defeated and
driven underground by the invading Milesians. They retreated to an
underground realm, and their High King, dagda, apportioned his
realms and palaces. He took two brughs or palaces for himself and
gave one to lug, son of Ethne, and one to ogme, but his son Angus was
away and was forgotten. When he returned and complained, Dagda
ceded to him his own Brug na Boinne for a day and a night, but Angus
was dissatisfied at the decision and claimed the Brug na Boinne for him-
self for ever.
9 Apple-Tree Man
Anu. Eleanor Hull, in Folklore of the British Isles, suggests tentatively
thatAnu is the same person as aine, the mother of Earl Fitzgerald, to
whom fires were lit at Midsummer, and who was the guardian of cattle
and a health-giver. Anu is known to be one of the Deae Matronae of
Ireland and was a goddess of fertility. Two neighbouring hills in Kerry
are called the Paps of Anu. Eleanor Hull regards her as a local goddess,
and rejects the suggestion that she has any connection with black
ANN IS of the Dane Hills in Leicestershire, though she thinks it possible
that DANA and Anu are the same.
Apple-Tree Man from time to time, and in 1920 heard a complete story
about him from an old man at Pitminster. It is noteworthy that the
Apple-Tree Man was willing to speak to the elder brother who had
restored fertility to the orchard and wassailed the apple-trees. Ruth
Tongue recorded the story in 1963 for publication in her Folktales of
England {p. 44):
'e say, 'Yew take and look under this gurt diddicky root of ours.' And
Arawn lo
there was a chest full of finest gold. *'Tis yours, and no one else/ say
the Apple-Tree Man. 'Put'n away zafe and bide quiet about'n.' So he
done that. *Now yew can go call your dear brother,' say Apple-Tree
*
Man, 'tis midnight.'
Well, youngest brother he do run out in a terrible hurry-push and
sure enough the dunk's a-talking to the ox. *Yew do know thic gurt
greedy fule that's a-listening to we, so unmannerly, he do want we
should tell where treasure is.'
'And that's where he never won't get it,' say the ox. Cause someone
*
Arkan Sonney {erkin sonna), or Lucky Piggy'. The name given to the
*
Fairy Pig of Man. Walter Gill in A Manx Scrapbook (p. 444) mentions a
fairy pig seen near Niarbyl by a child who told him about it some fifty
years later as an old woman. It was a beautiful little white pig, and as the
fairy pigs aresupposed to bring luck, she called to her uncle to come and
help her to catch it. But he called back to her to leave it alone, and it soon
disappeared. Dora Broome has a tale of a little fairy pig in her Fairy Tales
from the Isle of Alan. Her little pig is white, with red ears and eyes like
most Celtic fairy animals. It can alter its size, but apparently not its
shape.
There are two tales almost identical from Cheshire and Shropshire.
In both a fisherman dredges up an asrai and puts it in the bottom of his
boat. It seems to plead to be set free, but its language is incomprehensible.
II Assipattle
In the Cheshire tale he bound it, and the touch of its cold, wet hands
burned him so that he was marked for life. In both stories he covered the
asrai with wet weeds. It lay moaning in the bottom of the boat, but its
moans grew fainter, and by the time he reached the shore it had melted
away and left only a little water in the bottom of the boat.
Ruth Tongue heard other references to asrai from the Welsh Border,
always in the same strain.
[Motif: F420.1.2*]
(pp. 58-72), may owe something to the inventive fancy of its author,
but it contains many interesting items of Orcadian social history.
[Type: 300. Motifs: A2468.3; B11.2.12; bii.io; bii.ii; B184.1.1;
D429.2.2; F420.1.4; H335.3.1; Lioi; L131.1; R227; T68.1]
Athach 12
term for those most unpleasant creatures which haunted lonely lochans
or gorges in the Highlands, such as luideag, the Rag, a female demon
who haunted Lochan Nan Dubh Bhreac in Skye and slew what men she
could catch; or the bocan, which can assume a variety of monstrous
shapes; or the direach of Glen Etive, with one hand out of his chest,
one leg out of his haunch and one eye out of the front of his forehead,
almost identical with the fachan. These monsters are described by
D. A. Mackenzie, J. G. Campbell and J. F. Campbell.
creatures pinch'd him all over, and made a sorte of quick humming
noyse all the time but at length they left him, and when the sun rose,
;
fairies', who would protect this illegal hobby. One day, Mr Harley
senior had to go up country, just at the critical time. He reminded his
family not to forget the fairies, - they did forget to put the first whisky
out for the fairies, and that day the excisemen caught up with them!
John assured me that as a child he had heard the fairies singing and
whistling in the hills.
The family continued to speak Gaelic in Australia, and John did not
learn English until he joined the army during the Great War, with the
result that when I knew him, in his middle age, he still relapsed into
Gaelic and the English of the British 'tommy'.
[Motif: VI 2.9]
Awd Goggie 14
[Motif: F234.1.16]
SIDSfS^fSSIDSfS
Banshee. An Irish death spirit, more correctly written bean si, who
wails only for members of the old families. When several keen together,
it foretellsthe death of someone very great or holy. The Banshee has
long streaming hair and a grey cloak over a green dress. Her eyes are
fiery red with continual weeping. In the Scottish Highlands the Banshee
is called the bean-nighe or little-\vasher-by-the-ford, and she
washes the grave-clothes of those about to die.
In the Memoirs of Lady Fanshawe, who lived from 1625-76, there is a
first-hand account of a banshee that appeared to her when she was
staying with Lady Honor O'Brien:
Some two hundred years later Lady wilde wrote a chapter in her
Ancient Legends of Ireland (vol. i, pp. 259-63) on the beliefs about the
Banshee. According to her, the Irish Banshee is more beautiful and
poetic than the deformed Banshee of the Scottish Highlands. In the
course of her description she says:
beyond all other sounds on earth, and betokens certain death to some
member of the family whenever it is heard in the silence of the night.
of the clan, whose grave-clothes she was washing. The Highland Banshee,
like the other fairies, has some physical defects. She has only one
nostril, a large protruding front tooth and long hanging breasts. A mortal
who is bold enough to creep up to her as she is washing and lamenting
and suck her long breast can claim to be her foster-child and gain a wish
from her. Since the word 'banshee' means 'fairy woman', the beliefs
about her are various, and occasionally the glaistig is spoken of as a
banshee, though she has nothing to do with the Bean-Nighe.
[Motif: F254.1]
Baobhan Sith {baavan shee). This Highland word is the same as ban-
shee, and means 'fairy woman', but it is generally employed to mean a
kind of succubus, very dangerous and evil. D. A. Mackenzie in Scottish
Folk Lore and Folk Life (p. 236) retells a story from C. M. Robertson's
Folk-Lore from the West ofRoss-shire.
Four young men were on a hunting trip and spent the night in an
empty shieling, a hut built to give shelter for the sheep in the grazing
season. They began to dance, one supplying mouth-music. One of the
dancers wished that they had partners. Almost at once four women came
in. Three danced, the fourth stood by the music-maker. But as he
hummed he saw drops of blood falling from the dancers and he fled out
of the shieling, pursued by his demon partner. He took refuge among the
horses and she could not get to him, probably because of the iron with
which they were shod. But she circled round him all night, and only
disappeared when the sun rose. He went back into the shieling and found
the bloodless bodies of the dancers lying there. Their partners had sucked
them dry.
[Motifs: E25i.3.3;F47i.2.i]
he met an old man who claimed to have seen the procession as a child.
Hone's Everyday Book (vol. iii, p. 655) gives a lively report of an en-
counter with a barguest
a most admirable neet it war. The moon war verra breet, and I niwer
seed Kylstone Fell plainer in a' my life. Now, you see, sir, I war
passing down t' Mill loine, and heerd summat come past me - brush,
I
brush, brush, wi' chains rattlin' the while, but I seed nothing; and I
a'
thought to myself, now this is a most mortal queer thing. And I then
stuid still and luiked about me; but I seed nothing at aw, nobbut the
two stane wa's on each side o' t'mill loine. Then I heard again this
brush, brush, brush, wi' the chains; for you see, sir, when I stood still
it stopped, and then, thowt I, this mun be a Barguest, that sae much
is said about; and I hurried on toward t' wood brig; for they say as
how this Barguest cannot cross a watter; but. Lord, sir, when I gat
o'er t' same again; so it mun either have crossed t*
brig, I heerd this
watter or have gone round by the spring heed And then I became a !
valiant man, for I were a bit freekend afore; and, thinks I, I'll turn and
hev a peep at this thing; so I went up Greet Bank towards Linton,
and heerd this brush, brush, brush, wi' the chains aw the way, but I
seed nothing; then it ceased all of a sudden. So I turned back to go
hame; but I'd hardly reached the door when I heerd again this brush,
brush, brush, and the chains going down towards t' Holin House;
and I followed it, and the moon there shone verra breet, and I seed its
tail! Then thowt I, thou owd thing, I can say I'se seen thee now; so
When I gat to the door there was a grit thing like a sheep, but it war
larger, ligging across the threshold o' t' door, and it war woolly like;
*
and I says, Git up and it wouldn't git up. Then says I, Stir thysel
!
* *
' !
and it wouldn't stir itself And I grew valiant, and I raised t' stick to
baste it wi' and then it luiked at me, and sich oies, they did glower,
;
and war as big as saucers and like a cruelled ball. First there war a red
ring, then a blue one, then a white one; and these rings grew less and
less till they cam to a dot! Now I war none feared on it, tho it grin'd at
me fearfully, and I kept on saying, 'Git up', and *Stir thysel', and the
wife heerd as how I war at t' door, and she came to oppen it; and then
this thing gat up and walked off, for it war mare freeten'd o' t'owd wife
than it war o' me; and I told the wife, and she said as how it war
Barguest; but I never seed it since - and that's a true story.
William Butterfield . . . always opened the door the first thing in the
Bathing fairies i8
morning, and he did this without ever noticing anything out of the
common until one beautiful quiet mid summer morning. As he ascended
the brow of the hill he noticed rather particularly how the birds sang
so sweetly, and cheerily, and vociferously, making the valley echo with
the music of their voices. And in thinking it over afterwards he re-
membered noticing them, and considered this sign attributable to the
after incident. As he drew near the Wells he took out of his pocket the
massive iron key, and placed it in the lock; but there was something
*canny' about it, and instead of the key lifting the lever it only turned
round and round in the lock. He drew the key back to see that it was
all right, and declared 'it was the same that he had on the previous
night hung up behind his own door down at home.' Then he en-
deavoured to push the door open, and no sooner did he push it slightly
ajar than it was as quickly pushed back again. At last, with one supreme
effort, he forced it perfectly open, and back it flew with a great bang
Then whirr, whirr, whirr, such a noise and sight! all over the water
and dipping into it was a lot of little creatures, all dressed in green
from head to foot, none of them more than eighteen inches high, and
making a chatter and jabber thoroughly unintelligible. They seemed to
be taking a bath, only they bathed with all their clothes on. Soon, how-
ever, one or two of them began to make off, bounding over the walls
like squirrels. Finding they were all making ready for decamping, and
wanting to have a word with them, he shouted at the top of his voice -
indeed, he declared afterwards he couldn't find anything else to say or
do - Hallo there!' Then away the whole tribe went, helter skelter,
*
toppling and tumbling, heads over heels, heels over heads, and all the
while making a noise not unlike a disturbed nest of young partridges.
The sight was so unusual that he declared he either couldn't or daren't
attempt to rush after them. He stood as still and confounded, he said,
as old Jeremiah Lister down there at Wheatley did, half a century
previous, when a witch from Ilkley put an ash riddle upon the side of
the river Wharfe, and sailed across in it to where he was standing.
When the well had got quite clear of these strange beings he ran to the
door and looked to see where they had fled, but nothing was to be seen.
He ran back into the bath to see if they had left anything behind
but there was nothing; the water lay still and clear as he had left it on
the previous night. He thought they might perhaps have left some of
their clothing behind in their haste, but he could find none, and so he
gave up looking, and commenced his usual routine of preparing the
baths not, however, without trotting to the door once or twice to see if
;
These small green-clad fairies may well have been elves. Their
chirping, bird-like voices and dress and appearance are true to a
tradition that goes as far back as the i6th century, and it is noticeable that
19 Bean-nighe
they had no wings, but scampered and leapt like squirrels. This is one of
those strangely vivid accounts which can be found from time to time and
which strike one with a shock of authenticity.
[Motif: F265.1]
went back to look for it. Sure enough he found the bauchan rubbing the
handkerchief on a rough stone. 'It's well youVe come, Galium,' said the
bauchan. Td have been your death if I'd rubbed a hole in this. As it is
you'll have to fight me for it.' So they fought and Galium won back his
handkerchief. A little later, however, when they had run out of firewood
and the snow prevented Galium from fetching a birch he had felled, he
heard a great thud at his house door, and there was the tree, lugged
through the snow by the bauchan. When he had to move house the
bauchan brought a great cart that he had left behind, and saved him a
ten-mile tramp across difficult country.
Some years later came the deportations, and Galium was one of the
first to land in New York. He had to stay some time in quarantine, and
when he got to his new plot of land the first person to meet him was the
bauchan in the form of a goat. *Ha, ha! Galium,' he said. *I am before
you.' The bauchan was very helpful in clearing Gallum's new land. He
thus became an example of the American fairy immigrants.
[Motifs: F482.3.1; F482.5.5]
clothing of those about to die. She is small and generally dressed in green,
and has red webbed feet. She portends evil, but if anyone who sees her
before she sees him gets between her and the water she will grant him
three wishes. She will answer three questions, but she asks three questions
again, which must be answered truly. Anyone bold enough to seize one of
her hanging breasts and suck it may claim that he is her foster-child and
Bean Si 20
Bean Si (banshee). Bean Si is the Gaelic for fairy woman*, and is com-
*
Beithir (behir). This is a rather rare Highland name for one of the large
class of FUATHS. It haunted caves and corries. The word was also used
for * lightning' and 'the serpent'. It is given by D. A. Mackenzie in
Scottish Folk Lore and Folk Life (p. 247), but I have been unable to find
it in J. F. CAMPBELL, Kennedy, Carmichael or other Gaelic authorities.
[Motif: F460]
is the first of quite a number that record the fairies' dislike of church bells.
Another protective use of bells was that of the Morris Men, whose leg-
bells are generally supposed to drive anti-fertility spirits from the neigh-
bourhood.
In the second place, the fairies themselves used bells. No account of
the fairy rade is complete without a mention of the jingling bells
ringing from the horses' harness. We hear of it, for instance, in young
TAMLANE and in the Galloway account of the Fairy Rade. It is never
explained why the fairy bells rang, unless it be from their great love of
music, but it is generally supposed that these fairies, in spite of their
general habit of kidnapping human beings and purloining human food,
21 Bendith Y Mamau
belonged to the seelie court, and it might be conjectured that these
away the evil creatures who made up the unseelie
bells rang to scare
COURT.
he heard it from his father and that one from his father - that an acorn
was before the oak; but I have neither heard nor seen anybody mixing the
pasty for the reapers in an eggshell.' This saying established his identity
as a changeling, but the mother had yet to discover if her child was with
the Bendith y Mamau. For this purpose, she had to go to the place where
four roads meet above Rhyd y Gloch when the full moon was four days
old and watch there till midnight. The procession of the Bendith y
Mamau would pass by, but she must remain silent and still or all would
be lost. She waited a long time till she heard the fairy rade approach-
ing, and as it passed by she saw her own dear child. With a great effort
she stayed still, and went next day to the cunning man. He told her what
she must do to get her son. She must procure a black hen without a white
or coloured feather on it, wring its neck and roast it without plucking it
on a fire of wood. When every feather dropped off, and not before, she
might look at the changeling. With great difficulty she got the coal-black
hen and obeyed the cunning man exactly. When she turned to look at the
crimbil he had disappeared, and outside the door she heard the voice of
her own son. He was thin and worn and remembered nothing that had
happened to him except that he had been listening to pleasant music. It is
unusual to find all these motifs combined in one story.
[Motifs: F321; F321.1; F321.1.1.1; F321.1.3]
Ben-Varrey 22
Ben-Varrey {bedn van a). The Manx name for the mermaid, of which
many round the coasts of Man. She bears the same general
tales are told
character as mermaids do everywhere, enchanting and alluring men to
their death, but occasionally showing softer traits. In Man the Mermaid
shows, on the whole, the softer side of her nature. In Dora Broome's
Fairy Tales from the Isle of Man the Mermaid of Purt-le-Murrey sets her
love on a man and nearly succeeds in alluring him into the sea, but his
boat-mates save him by a counter-charm. Here she is a siren, but appar-
ently actuated by true love. In the same book a fisherman who carries a
stranded mermaid back into the sea is rewarded by the information of how
to find a treasure. He finds it, but it is of antique gold and he does not
know how to dispose of it. In the end the strange coins are thrown into
the sea by a roaming simpleton; but that is hardly the fault of the Ben-
Varrey. There is also a story of a baby mermaid who coveted a little
human girl's doll and stole it, but was rebuked by her mother and sent to
give the girl her necklace of pearls to atone for the theft. A pleasant story
in Sophia Morrison's Manx Fairy Tales, 'The Mermaid of Gob-Ny-
Ooyl', tells of the friendly relations of the Sayle family with the local
mermaid. They were a large fishing family, with a well-tended croft to
eke out their living, and everything prospered with them. It was noticed
that old Sayle had a great liking for apples, and always took a pile of them
in the boat when they were ripe. But the time came for him to retire, and
then things began to go less well. There was soon not enough to keep
them all, and one by one the boys went to be sailors, till there was only
the youngest, Evan, left to look after his parents and the farm. One day
when Evan had set the lobster creels and was climbing among the rocks
to search for sea-birds' eggs, he heard a sweet voice calling him and when
he came down he found the Ben-Varrey sitting on a shoal of rock. He was
half afraid, but she spoke pleasantly and asked after his father, and he
told her all their troubles. When he got home his father was well pleased
to hear what had happened, and told him to take some apples with him
next day. The mermaid was delighted to get her 'sweet land eggs' again,
and everything began to flourish once more. But Evan loved the mer-
maid's company so much that he spent all his time in his boat, and people
began to fault him for idleness. Evan was so bothered by this that he
decided to go for a sailor, but before he went he planted a little apple tree
on the cliff above the Ben-Varrey's Bay, and told her that when the tree
was old enough the sweet land-eggs would ripen and drop down into the
sea. So, though he went, she still brought good luck on the place; but
the apple-tree was slow in growing and the mermaid grew weary of
waiting, and went off to look for Evan Sayle. The apples ripened in the
end, but Evan and the Ben-Varrey never came back to gather them.
Walter Gill in A Manx Scrapbook (p. 241) recalls a tradition of a
friendly warning by a mermaid near Patrick when the Peel boats were
fishing at the Wart off Spanish Head. A mermaid rose suddenly among
23 Billy Blind
the boats and called out, ^shiauller thalloo\ that is *sail to land'. Some of
the boats ran for shelter at once, those that remained lost their tackle and
some lives. From these tales it will be seen that though some of the Ben-
Varrey are regarded as dangerous sirens, the picture of them is on the
whole more favourable than that of most mermaids.
[Motifs: B53.0.1; B81.7; B81.13.4; F420.3.1]
about; and sometimes it was heard uttering frightful shrieks and out-
cries which made the workmen leave their bothies in horror. It was
only during the night it was seen or heard.
It was not only horrible to see and hear, it seemed to be hunting for
blood to appease it.
It ceased when a man was found dead at the roadside, pierced with
two wounds, one on his side and one on his leg, with a hand pressed on
each wound. It was considered impossible that these wounds could
have been inflicted by human agency.
Big Ears. The name given in the Highlands to a demon cat said to
appear end of the ferocious magical ceremony of taghairm. In an
at the
account of the last performance of this rite which appeared in the London
Literary Gazette of 1824, Big Ears, when he finally appeared, perched
upon a stone which was still pointed out in the writer's day. The marks of
his claws were still visible.
[Motifs: B871.1.6; G302.3.2]
Black Annis. A cannibal hag with a blue face and iron claws supposed
to live in a cave in the Dane There was a great
Hills in Leicestershire.
oak at the mouth of the cave which she was said to hide to leap out,
in
catch and devour stray children and lambs. The cave, which was called
'Black Annis' Bower Close', was supposed to have been dug out of the
rock by her own nails. On Easter Monday it was the custom from early
times to hold a drag hunt from Annis' Bower to the Mayor of Leicester's
house. The bait dragged was a dead cat drenched in aniseed. Black Annis
was associated with a monstrous cat. This custom died out at the end of
the 1 8th century. Black Annis and gentle annie are supposed to
derive from an u, or dan A, a Celtic mother goddess. Donald A. Mackenzie
suggests a connection with the Irish aine, the mother of Earl Fitzgerald.
The Leicester Chronicle of 1842 mentions a tomb in Swithland Church to
Agnes Scott, an anchoress, and suggests that she was the original of
Black Annis. Ruth Tongue in her Forgotten Folk-Tales of the English
Counties reproduces a tale about Black Annis the hag. It was told by an
evacuee from Leicester in December 1941. Her description seems to
show that the tradition of Black Annis was still alive just over thirty
years ago:
she ate people. She only went out when it was dark.
My mum says, when she ground her teeth people could hear her in
time to bolt their doors and keep well away from the window. That's
why we don't have a lot of big windows in Leicestershire cottages, she
can't only get an arm inside.
25 Blights and illnesses attributed to the fairies
My mum says that's why we have the fire and chimney in a corner.
The fire used to be on the earth floor once and people slept all round
it until Black Annis grabbed the babies out of the window. There
wasn't any glass in that time.
When Black Annis howled you could hear her five miles away and
then even the poor folk in the huts fastened skins across the window
and put witch-herbs above it to keep her away safe.
Black dogs. Stories of black dogs are to be found all over the country.
They are generally dangerous, but sometimes helpful. As a rule, the
black dogs are large and shaggy, about the size of a calf, with fiery eyes.
If anyone speaks to them them they have power to blast, like
or strikes at
the MAUTHE DOOG, Dog
of Peel Castle in the Isle of Man. In
the Black
England they are often the form taken by a human ghost. Such a one was
said to be laid at Finstock in Oxfordshire with the help of prayers, a
mother with a new-born child and a pair of clappers which were parted
and put into the two separate ponds in the village. When the two clappers
come together it is said that the Black Dog of Finstock will reappear. In
'The Collingbourne Kingston Black Dog' in Ruth Tongue, Forgotten
Folk-Tales of the English Counties (pp. 48-9), the animal is an instrument
of justice. Another type of black dog is the church grim. An account
is given in hartland's English Fairy and Folk Tales (pp. 234-44), but
*They had um out of bed and thumped um,' he said. Wasting diseases,
phthisis and tuberculosis were often blamed on the fairies, although they
might also be ascribed to witchcraft, consumption was chiefly ascribed
to compulsive nightly visits to the fairy mounds, so that every morning
the victim returned exhausted and unrefreshed. A typical example of this
infliction is to be found in the Orcadian story of kate crackernuts,
which is rich in both fairy and witchcraft beliefs. Sometimes the wasting
is ascribed to a single amatory experience which leaves unsatisfied
eaten by the fairies. An example of this is the story of The Three Cows'
*
in Jacobs's English Fairy Tales (p. 82). Brucellosis, swine fever and fowl
pest were all attributed to the fairies. In fact, what witches could do
fairies could do.
infantile paralysis was not recognized as a disease by country
27 Blue-cap
parson. The boy was proud to show how friendly old Blue Burches was,
and he slipped the bridle over his head. At once both the parsons cried out
!
together: 'Depart from me, you wicked Old Blue Burches plunged into
'
the pond, and never came out again; at least, not in so friendly a form.
This anecdote of Blue Burches was told to Ruth Tongue by her school-
fellows in 1909 and by some harvesters at Trull in 1907-8. The story
probably dates from the end of the 19th century.
[Motifs: d6io; F382; F401.3.1; F473.2.4; F475]
pocket a stiver; if they were a farthing above his due, indignant Blue-
cap left the surplus revenue where he found it.
At the time when this was written, the belief in Blue-cap - or Blue-
bonnet, as he was called in some of the mines - was already on the wane.
[Motifs: F456; F456.1; F456.2; F456.2.1]
Blue Men
of the Minch. The Blue Men used particularly to haunt the
between Long Island and the Shiant Islands. They swam out to
strait
wreck passing ships, and could be baulked by captains who were ready at
rhyming and could keep the last word. They were supposed to be fallen
angels.
The sudden storms that arose around the Shiant Islands were said to
be caused by the Blue Men, who lived in under-water caves and were
ruled by a chieftain.
J. G. CAMPBELL in his Superstitions of the Scottish Highlands (p. 200)
summarizes a tale of a Blue Man who had been captured sleeping on the
surface of the sea.
ship had not gone far when two men (Blue Men) were observed
coming after it on the waters. One of them was heard to say, Duncan
*
will be one man,' to which the other replied ^Farquhar will be two.'
On hearing this, the man who had been so securely tied sprang to his
feet, broke his bonds like spider threads, jumped overboard and made
off with the two friends who had been coming to his rescue.
Such a prophet of death was the Bodach Glas, or Dark Grey Man,
of which Sir Walter Scott makes such effective use in Waverley
towards the end of Fergus Maclvor's history. Its appearance foretold
death in the clan of — , and I have been informed on the most credible
stick to a lady who was retiring to her room. The clergyman from
whom I received the story endorses it as authentic, and names the
gentleman to whom Lord E —
spoke.
[Motif: E723.2]
When the peat will turn grey and shadows fall deep
And weary old Galium is snoring asleep . .
Boggart. A
mischievous brownie, almost exactly like a poltergeist in
The best-known story about him, told by William Henderson,
his habits.
KEIGHTLEY and several others, is that about his accompanying the
family when they move to get rid of him.
There was once a Yorkshire farmer called George Gilbertson whose
house was much tormented by a boggart. He played his tricks on everyone
about the house, and especially on the children. He would snatch away
their bread and butter and upset their porringers and shove them into
corners and cupboards; and yet not a glimpse of him was ever seen.
Bogey-beast 30
There was an elf-bore in one of the cupboards, a hole where a knot of
wood had been, and one day the youngest boy stuck an old shoehorn into
it. It was pushed back so hard that it popped out of the hole and hit him
on the forehead. After this the children loved to play with the boggart by
thrusting sticks into the hole and seeing them shot back. But the boggart's
tricks got worse and worse, and poor Mrs Gilbertson became so anxious
for the children that at last thc> decided to move. So on the day of the
flitting their nearest neighbour, John Marshall, saw them following their
last creaking carts out of the empty yard.
'And so you're flitting at last, Georgie.'*' he said.
*Aye, Johnny lad, I'm forced tull it; for that domned boggart torments
us soa we can neaither rest neet nor day for't. It seems to have sech a
malice against t' poor bairns that it omost kills my poor dame at thowt
on't. And soa ye see we're forced to flit like.'
A sudden unexpected echo to his words came in a deep voice out of the
old upright churn in the last cart.
'Aye, Johnny lad, we're flitting, ye see.'
*It's the domned boggart!' said George. 'If I'd a knowed thou'd been
there I hadn't a stirred a leg. Turn back, Mally,' he said to his wife. 'We
mun as well be tormented in t'owd house as in another that's not to our
liking.'
So back they went and the boggart played about
; their farm till he was
tired of the sport.
[Types: ML7010; ML7020. Motifs: F399.4; F482.3.1.1; F482.5.5]
shire (p. 140), is a common type of trickster tale. Several versions of it are
told about the Devil and one about a boggart:
Once there was a bogie that laid claim to a farmer's field. The farmer
did not think but after a long argument they decided that,
it fair;
though the farmer should do the work, they should divide the produce
between them. So the first year in spring the farmer said: 'Which will
'
you have, tops or bottoms }
'Bottoms,' said the bogie.
So the farmer planted wheat; all the bogie got was stubble and roots.
Next year he said he would have tops, and the farmer planted turnips;
so he was no better off than before. He began to think he was getting
the worst of it; so the next year he said: 'You'll plant wheat, and we'll
have a mowing match, and him who wins shall have it for keeps.'
'Agreed,' said the farmer, and they divided the field up into two equal
halves. A little before the corn ripened, however, the farmer went to
the smith and ordered some hundreds of thin iron rods, which he stuck
Bogles 32
allover the bogie's half of the field. The farmer got on like a house on
fire,but the poor bogie kept muttering to himself, *Darnation hard
docks, 'nation hard docks!' and his scythe grew so blunt that it would
hardly cut butter. After about an hour he called to the farmer, *When
do we wiffle-waffle, mate } ' for in a match all the reapers whet their
scythes together.
Waffle?' said the farmer. *0h, about noon, maybe.'
*
*Noon!' said the bogie. *Then I've lost,' and off* he went, and
troubled the farmer no more.
Bogles. On the whole, these are evil goblins, but according to William
Henderson in Folk-Lore of the Northern Counties, who quotes from
HOGG's *Woolgatherer', the bogles on the Scottish Borders, though
formidable, are virtuous creatures: 'Then the Bogles, they are a better
kind o' spirits; they meddle wi' nane but the guilty; the murderer, an'
the mansworn, an' the cheaters o' the widow an' fatherless, they do for
them.' Henderson tells a corroborative story of a poor widow at the village
of Hurst, near Reeth, who had had some candles stolen by a neighbour.
The neighbour saw one night a dark figure in his garden and took out his
gun and fired at it. The next night while he was working in an outhouse
the figure appeared in the doorway and said, ' I'm neither bone nor flesh
nor blood, thou canst not harm me. Give back the candles, but I must
take something from thee.' With that he came up to the man and plucked
out an eyelash, and vanished. But the man's eye * twinkled' ever after.
33 Boneless
On the other hand, Henderson has another story of a bogle which was
banished by an open bible.
Mrs Balfour uses * bogles' in her Lincolnshire tales in Folk-Lore (vol.
Ii) as completely evil creatures. It is a little doubtful if the word is true
ary demons and nursery bogies has gone out of fashion in modern
education. Now
'bogy' serves as a generic name for bogies in general,
number of frightening and mischievous characters: bar-
including a
guest, boggart, brag, buggan, buggane, hedley kow, mum-
poker, PADFOOT, TANTERABOGus, TRASH, and SO on. The respectable
and mediocre Colonel Bogey, whose golf score is always dead average,
seems to have no right to his name.
information about him by Scot, but one presumes that he was one of
those formless things whose chief function it was to terrify travellers, or
children in their beds, not unlike the Shetland i t. Lately, however, Ruth
Tongue has disinterred a story told to her in 1916 about a pedlar going
to the Oxford market by night; and later still, she picked up an account
of a policeman whose beat was along the Minehead-Bridgwater road,
and who had to be moved to another district after a terrifying encounter
with Boneless as he bicycled along on his round one night. The report
was confirmed to her by Mr H. Kille and by Colonel Luttrell.
The apparition was later described to Ruth Tongue by the policeman's
sister-in-law:
He told her it was darksome over above Putsham Rise and the tide
was in far below - he could hear it plain down two hill fields, and then
his lamp lit up a white Summat across the road. It weren't fog. It were
alive - kind of woolly like a cloud or a wet sheep - and it slid up and all
all over him on his bike, and was gone rolling and bowling and stretch-
ing out and in up the Perry Farm Road. It was so sudden he didn't
fall off- but he says it was like a wet heavy blanket and so terrible cold
[Motif: F402.1.12]
eagle's. Its legs were very short, the feet webbed and armed with tremen-
dous claws, its footprints were found in the mud to the north of the loch,
its voice was like the roar of an angry bull, and it lived on calves, sheep,
Bovet, Richard. Towards the end of the 17th century, before the
rationalism of the i8th century overwhelmed it, a number of books
appeared with a strong bias towards the supernatural, and a more
35 Bovet, Richard
credulous attitude towards fairies than had been found in the Eliza-
bethan period, whose writers were apt to treat belief in the fairies as a
rustic superstition. We have Aubrey's Remaines of Gentilisme in 1686,
Baxter's The Certainty of the Worlds of Spirits in 1681, Joseph Glanvil's
Saducismus Triumphattis in 1681, kirk's The Secret Commonwealth in
169 1, William Lilly's History of His Own Times in 1681, and Cotton
Mather's The Wonders of the Invisible World in 1693. Among the most
interesting of them is Richard Bovet's Pandaemonium, or The DeviVs
Cloyster^ published in 1684. Richard Bovet lived out of the intellectual
ferment of London society. He belonged to a puritanical family in
Taunton, and there is even some rumour of his having suffered under
Judge Jeffreys after the Monmouth Rebellion. That he was not entirely
Brag 36
out of touch with the thought of his time is shown by his dedication of
his book to Dr Henry More, the author of Philosophical Poems (1647).
He tells us more about fairy-lore than Glanvil or Baxter. His two most
important contributions to our knowledge are his account of the fairy
MARKET on Blackdown between Pitminster and Chard, and a report
from a Scottish correspondent of the Fairy Boy of Leith. His style is
lucid and plain. The frontispiece of the book is worth studying, for it
the middle o' the pond, and ran away, setting up a great nicker and
laugh, for all the world like a Christian.
The DUNNiE and hedley kow behave in the same kind of way.
[Motif: F234.0.2]
37 Bran and Sceolan
Bran {bran) and Sceolan {shkeolawn). Bran and Sceolan were the two
favourite hounds of F inn Mac Cumhal. They were so wise and knowing
that they seemed human in knowledge, and so indeed they were. Accord-
ing to the Irish story, this was how they were born. One time Finn's
mother Muirne came to stay with him in Almhuin (Allen) which was the
headquarters where he lived with the Fi ANN a, and she brought her sister
Tuiren with her. And lollan Eachtach, an Ulster man and one of the
chiefs of the Fianna there, was with him at the time, and he asked
Tuiren's hand in marriage from Finn, and Finn granted it, but he said
that if Tuiren had any reason to be displeased with her bargain, lollan
should allow her to return freely, and he made lollan grant sureties for it
and lollan gave sureties to Caoilte and GoU and Lugaidh Lamha before
he took Tuiren away. Now, whether Finn had any inkling of it or not it is
certain that lollan had already a sweetheart among the sidhe and she
was Uchtdealb of the Fair Breast, and when she heard that lollan was
married she was bitterly jealous. She took on the appearance of Finn's
woman messenger and, going to Ulster to Tuiren's house, she said: 'Finn
sends all good wishes and long life to you, queen, and bids you prepare a
great feast, and if you will come aside with me I will tell you how it must
be.' Tuiren went aside with her, and when they got out of sight Ucht-
dealb took out a rod and smote her with it, and at once she turned into a
most beautiful little bitch, and she led her away to the house of Fergus
Fionnliath, the king of the harbour of Gallimh. She chose Fergus because
he hated dogs more than anything in the world, and, still in the shape of
Finn's messenger, she led the little bitch in to Fergus and said to him:
*Finn wishes you to foster and take charge of this little bitch and she is
with young, and do not let her join the chase when her time is near';
and she left the hound with him. Fergus thought it a strange thing that
this charge should have been put on him, for everyone knew what a
hatred he had of dogs, but he had a great regard for Finn, so he did his
best, and the little hound was so swift and so clever that soon he changed
his notions altogether and began to like hounds as much as he had hated
them.
In the meantime it became known that Tuiren had disappeared, and
Finn called lollan to account for it, and lollan had to say that she was
gone and that he could not find her. At that his sureties pressed him so
hard that he begged for time to search for her. When he could not find
her he went to Uchtdealb and told her in what danger he stood, and she
consented to free Tuiren if he would be her sweetheart for ever. She went
to Fergus's house and freed Tuiren from her shape, and afterwards Finn
married her to Lugaidh Lamha. But the two whelps were already born,
and Finn kept them and they were always with him.
The Highland version is different. In this Bran and Sceolan are
monstrous dogs, won by Finn from a kind of Celtic version of the
monster Grendel in Beowulf^ who had been stealing babies from a young
Bran Mac Febail 38
Bran (brarn) the Blessed. There are three Brans mentioned in Celtic
mythological and legendary matter: bran, the famous hound of f inn;
BRANSONOFFEBAL, the Irish hero who was allured away to the Isle
of Women, the Western Paradise ofMANANNANSONOFLiR; and Bran
the Blessed, the brother of Manawyddan and the son of llyr, whose
story is told in the mabi nog ion. It is clear that the Irish and the Welsh
mythologies are closely connected in these two groups, but Bran the
Blessed represents amuch earlier and more mythological strain of belief,
obviously a primitive god. It has been surmised by Professor Rhys that
he was a Goidelic or even pre-Goidelic divinity who was grafted on to
later Celtic tradition.
Bran was of monstrous size, so large that no house could contain him,
but he was one of the beneficent giants and had magical treasures which
enriched Britain, and chief among them was the Cauldron of Healing
which came from Ireland and was destined to return to it. Manawyddan
and his brother Bran had a sister Branwen, and Manawyddan had two
half-brothers on his mother's side, Nissyen and Evnissyen. One was
gentle and delighted in making peace between those who were at enmity,
but the other was malicious, and if people were at peace he set strife
between them. And it was through Evnissyen that two great peoples were
destroyed.
One day Matholwch King of Ireland came to Britain to ask Bran the
Blessed to give him the hand of Branwen in marriage, so that there might
be a league for ever between Britain and Ireland. This seemed good to
Bran, and he called his Council and everything was agreed between
them, and they moved to AberfFraw where the wedding celebrations were
held. When they were all assembled, Evnissyen, who had been away,
arrived at AberfFraw and saw all the magnificent horses of Matholwch
ranged between the encampment and the sea. He asked whose they were,
and when he heard that they belonged to King Matholwch who had just
been married to his sister he was furious at this being done without his
leave. He rushed like a madman on the horses and mutilated them all most
Bran the Blessed 40
cruelly. When Matholwch heard what had been done to his horses, he
was bitterly wounded and Bran sent embassies
retired towards his ships.
after and offered one atonement after another, and at length, after liberal
payment of money and of horses, he offered the Cauldron of Healing.
Then Matholwch was pacified and consented to come back, and in the
end he departed with Branwen and the full toll of horses and gold, and
all seemed at peace. But after he had got home, Matholwch's people and
his foster-brothers grew more and more angry at the thought of the insult
that had been put on him and after Branwen's little son had been born,
Matholwch banished her from his bed and put on her every insult he
could devise, and if any Briton came to Ireland, he was not allowed to go
home for fear Bran should hear how savagely she was treated. But
Branwen, confined to tne chopping-block in the yard, tamed a starling
that she hid there, taught it to talk and instructed it how to go to Bran
and to give him the letter that she fastened under its wing. And after
three years of painful teaching the starling carried the message across the
sea to Bran. Then Bran was more angry than he had ever been, and he
summoned a mighty and a mighty armament, and they set out. Bran
fleet
wading the sea because no ship would hold him. A few days later King
Matholwch's swineherds, sitting by the sea-shore, saw a strange spectacle
approaching them across the sea a moving forest with a great headland
:
towering behind it, at the summit of which was a great ridge of rock
dividing two lakes. They hurried to tell the king, who at once uneasily
connected it with Bran. The only person who could explain the phenom-
enon was his wife, so he sent messengers to Branwen and described
the vision to her. 'What is the meaning of the moving forest } they asked '
her. *My brothers are bringing a great fleet against you. That is the forest,'
she answered. 'And the great headland moving towards us out of the sea } '
*That is my brother Bran wading the channel; no boat can hold him,' she
answered. 'But the sharp cliff dividing two great lakes?' 'My brother is
angry as he looks towards Ireland. The cliff is his nose, the two lakes are
his eyes, largeand suffused with anger.'
The whole of Ireland was in a panic at her words, but they had a way
of retreat. If they crossed the river Linon and broke down the great
bridge across it, it would be impassable, for there was a loadstone that
lay in the bed of the river that drew all boats down to it. So they crossed
the river and broke down the bridge: but when Bran reached it he
stretched his great length over it, and all the mighty armies crossed the
river in safety.
As Bran raised himself from the ground, ambassadors from Matholwch
approached him. They told him that Matholwch had given the kingdom
to Branwen's son Gwern and had put himself at Bran's disposal to atone
for the wrongs he had done to Branwen. At first Bran would not be
appeased, but Matholwch proposed other terms, that he would build a
great house, large enough to hold Bran for whom no house had yet been
41 Bread
built, and here the Irish and the British would meet and make a lasting
peace. And to this Bran agreed.
The great meeting-house was built with a door at each end, and all went
well while it was building. But the Irish had not made the agreement in
good faith. On each of the hundred pillars of the house were two brackets,
and on the night of the Peace Meeting there was a leather bag hanging on
each bracket with an armed man inside it. Evnissyen came in early to
look at the hall, and he looked sharply at the leather bags. 'What is in this
bag?' he said. 'Meal, good soul,' said the Irishman who was showing
him round. Evnissyen put up his hand and felt till he found the rounded
shape of a skull. Then he pinched it so sharply that his fingers met
through the splintered bone. He went on to the next. 'And what is
in this } he asked. And he went on his round till he came to the end of the
'
two hundred. Then the Irish came in at one door and the British at the
other, and they greeted each other with great cordiality and the peace was
concluded. When all was decided, Gwern, the new little king, was brought
out and went merrily from one of his kinsmen to another, and they all
loved him. When he had gone round them all, Evnissyen called him and
he went to him gladly. Then, before anyone could stop him, Evnissyen
took the child by the ankles and thrust him head-first into the blazing
fire. That was the end of peace. Every man snatched his arms and the
battle went on all night. In the morning Evnissyen saw the dead bodies
of the Irish being put into the cauldron and rising up as well as before,
except that they were dumb, but no Welshmen were put in. And remorse
came on Evnissyen, and he flung himself down among the Irish, and
when he was thrown into the cauldron he gave a great stretch and burst
the cauldron, but his own heart burst at the same time. After that some
small measure of victory came to the Britons, but it was little enough.
Bran was wounded with a poisoned dart on the foot and when he knew
that he was dying he told them to cut off his head and carry it back to
Britain, and bury it under the White Tower in London to guard the land
as long as it was there. And the head would be good company to them
wherever they went. And good company it was. But only eight of all that
great host got back to Britain, and one of them was Branwen, and when
she got home her heart burst with grief to think of the great destruction
which had come through her. As for Ireland, all that were left alive in it
were five pregnant women hiding in a cave. And Ireland was re-peopled
through them, and they founded the Five Kingdoms.
[Motifs: A523; A525; F531; F1041.16]
Bread. The prototype of food, and therefore a symbol of life, bread was
one of the commonest protections against fairies. Before going
out into a fairy-haunted place, it was customary to put a piece of dry
bread into one's pocket.
Brewing of eggshells 42
Brigit . .was a woman of poetry, and poets worshipped her, for her
.
sway was very great and very noble. And she was a woman of healing
along with that, and a woman of smith's work, and it was she first made
the whistle for calling one to another through the night. And the one
side of her face was ugly, but the other side was very comely. And the
meaning of her name was Breo-saighit, a fiery arrow.
Various sources of the fairy beliefs have been suggested among the
THEORIES OF FAIRY ORIGINS, and with good reason. They have been
called the dead, or traditions of primitive men or nature spirits, but there
seems little doubt that in Ireland at least some of them were descendants
of this early Pantheon.
A farm labourer whose way took him across Wick Moor heard the
sound of someone crying. It was someone small, and within a few steps
43 BroUachan
he came across a child's ped (spade or shovel) broken in half. Being a
kindly father himself, he stopped and took a few moments to mend it
neatly and strongly, never noticing that he was standing close to the
barrow called 'Pixy Mound'.
Putting down the mended ped, he called out, There 'tis then - never
*
might to be saved. And so he was, for the brollachan and the vough left
the mill. But the vough grew suspicious, for she chased a poor woman
who was out alone that night, who put on a great turn of speed and got
safe to her own house, safe except for her heel, and that the vough clawed
off". The poor woman walked lame all the rest of her life.
[Type: 1137]
Broonie 44
Brother Mike. We
know this as a fairy name from the pathetic cry of a
little frairy (see frairies) captured near Bury St Edmunds and re-
produced from Suffolk Notes and Queries' in the Ipswich Journal of
*
1877. It is to be found in County Folk-Lore (vol. ii, pp. 34-5) and forms a
particularly sad example ofa captured fairy:
There wus a farmer, right a long time ago, that wus, an he had a lot
o' wate, a good tidy lot o' wate he had. An he huld all his wate in a
barn, ofa hape he did! but that hape that got lesser and lesser, an he
kount sar how that kum no how. But at last he thout he'd go and see if
he kount see suffun. So off of his bed he got, one moanlight night, an he
hid hiself hind the oud lanetew, where he could see that's barn's doors;
an when the clock struck twelve, if he dint see right a lot of little tiddy
frairies. O lork! how they did run - they was little bits o' things, as big
as mice, an they had little blue caoots and yaller breeches an little red
caps on thar bids with long tassels hangin down behind. An they run
right up to that barn's door. An if that door dint open right wide of that
self An lopperty lop! over the throssold they all hulled themselves.
Well, when the farmer see they wus all in, he kum nigher an nigher, an
he looked inter the barn he did. An he see all they little frairies; they
danced round an round, an then they all ketched up an air o' wate, an
kopt it over their little shouders, they did. But at the last there come
right a dear little frairie that wus soo small that could hardly lift that
air o' wate, and that kep saying as that walked -
An when that kum to the throssold, that kount git over no how, an that
farmer he retched out his hand an he caught a houd o' that poooare
thing, an that shruck out, 'Brother Mike! Brother Mike!' as loud as
that could. But the farmer he kopt that inter his hat, an he took that
home for his children; he tied that to the kitchen winder. But that
poooare little thing, that wont ate nothin, an that poyned away and
died.
Brown Man of the Muirs. A guardian spirit of wild beasts that inhabits
the Border Country. Henderson quotes a story of an encounter with him
sent by Mr Surtees, author of The History of Durham, to Sir Walter
45 Brownie
SCOTT. Two young men were out hunting on the moors near Elsdon in
1744, and stopped to eat and rest near a mountain burn. The youngest
went down to the burn to drink, and as he was stooping down he saw the
Brown Man of the Muirs on the opposite bank, a square, stout dwarf
dressed in clothes the colour of withered bracken with a head of frizzled
red hair and great glowing eyes like a bull. He fiercely rebuked the lad for
trespassingon his land and killing the creatures that were in his care. For
himself he ate only whortleberries, nuts and apples. 'Come home with
me and see,' he said. The lad was just going to jump the burn when his
friend called him and the Brown Man vanished. It was believed that if he
had crossed the running stream he would have been torn to pieces. On the
way home he defiantly shot some more game and it was thought that this
had cost him his life, for soon after he was taken ill, and within a year he
died.
[Motifs: C614.1.0.2; F383.2; F419.3.1*; F451.5.2; N101.2]
Browney. The Cornish guardian of the bees. When the bees swarm, the
housewife beats a can and calls 'Browney! Browney!' and the browney is
supposed to come invisibly to round up the swarm. It is possible, how-
ever, that 'Browney' is the name of the bees themselves, like 'Burnie,
Burnie Bee' in the Scots folk rhyme.
Brownie. One of the fairy types most easily described and most recog-
nizable. His territory extends over the Lowlands of Scotland and up into
the Highlands and Islands, all over the north and east of England and
into the Midlands. With a natural linguistic variation he becomes the
BWCA of Wales, the Highland bodach and the Manx fenodoree. In
the West Country, pixies or pisgies occasionally perform the offices of
a brownie and show some of the same characteristics, though they are
essentially different. In various parts of the country, friendly lobs and
HOBS behave much like brownies.
The Border brownies are the most characteristic. They are generally
described as small men, about three feet in height, very raggedly dressed
in brown clothes, with brown faces and shaggy heads, who come out at
night and do the work that has been left undone by the servants. They
make themselves responsible for the farm or house in which they live;
reap, mow, thresh, herd the sheep, prevent the hens from laying away,
run errands and give good counsel at need. A brownie will often become
personally attached to one member of the family. In return he has a right
to a bowl of cream or best milk and to a specially good bannock or cake.
William Henderson in Folk-Lore of the Northern Counties (p. 248)
describes a brownie's portion:
He is allowed his little treats, however, and the chief of these are
knuckled cakes made of meal warm from the mill, toasted over the
embers and spread with honey. The housewife will prepare these, and
Brownie 46
lay them carefully where he may find them by chance. When a titbit is
given to a child, parents will still say to him, 'There's a piece wad
please a Brownie.
A point to notice in this little extract is that the housewife was careful
not to offer the titbit to the brownie, only to leave it in its reach. Any offer
of reward for its services drove the brownie away ; it seemed to be an
absolute taboo. This was accounted for in various ways. In Berwick-
shire was said that the brownie was the appointed servant of mankind
it
to ease the weight of Adam's curse and was bound to serve without
payment; another suggestion was that he was of too free a spirit to accept
the bondage of human clothes or wages; sometimes again that he was
bound to serve until he was considered worthy of payment or again, it ;
might be the quality of the goods offered that offended him, as in the
story of the Lincolnshire brownie, who, most unusually, was annually
given a linen shirt, until a miserly farmer, succeeding to the farm, left him
out one of coarse sacking, on which he sang
*
Harden, harden, harden hamp!
I will neither grind nor stamp.
Had you given me linen gear,
I had served you many a year.
Thrift may go, bad luck may stay,
I shall travel far away.'
With which he left the farm never to return. The traditional brownie's
song:
*What have we here, Hempen, Hampen!
Here will I never more tread nor stampen,'
which was quoted by Reginald scot in the i6th century, suggests that
other brownies may have had the same grievance. Whatever the reason,
it is not to be doubted that the gift of clothes to brownies or any hob-
marked that the corn this year was not well mowed or piled up. The
brownie heard him, of course, and that night he was heard tramping in
and out of the barn muttering:
*
It's no weel mowed ! It's no weel mowed
Then it's ne'er be mowed by me again:
I'll scatter itower the Raven stane,
And they'll hae some wark e'er it's mowed again.'
47 Brownie
Sure enough, the whole harvest was thrown over Raven Crag, about two
miles away, and the Brownie of Cranshaws never worked there again.
Where he was well treated, however, and his whims respected, a
brownie would be wholly committed to the interests of his master. He
would sometimes, indeed, make himself rather unpopular with the
servants by exposing their misdeeds, or punishing them; as when two
maids who had a stingy mistress had stolen a junket and sat down to eat it
between them when the brownie squeezed himself into the middle of the
bench and invisibly consumed most of the dish.
There are several stories of a brownie fetching the midwife to his
mistress when she was suddenly taken in labour, of which the best-known
is the story of the Brownie of Dalswinton. There was a brownie who once
haunted the old pool on the Nith, and worked for Maxwell, the Laird of
Dalswinton. Of all human creatures he loved best the laird's daughter, and
she had a great friendship for him and told him all her secrets. When
she fell in love it was the brownie who helped her and presided over the
details of her wedding. He was the better pleased with it because the
bridegroom came to live in his bride's home. When the pains of mother-
hood first came to her, it was he who fetched the cannie wife. The stable-
boy had been ordered to ride at once, but the Nith was in spate and the
straightest path went through the Auld Pool, so he delayed. The brownie
flung on his mistress's fur cloak, mounted the best horse, and rode across
the roaring water. As they rode back, the cannie wife hesitated at the road
they came.
*Dinna ride by the Auld Pool,' she said, 'we mecht meet the brownie.'
'Hae nae fear, gudwife,' said he, 'ye've met a' the brownies ye're like
to meet.'
With that he plunged into the water and carried her safely over to the
other side. Then he turned the horse into the stable, found the boy still
and outside his own home he was often feared. However benevolent he
might be, he was afraid of Christian symbols. He fits in well with mac
Ritchie's suggested theory of fairy origins as a shaggy aboriginal
hanging round the farm, attached to its service by food and kindness but
distrustful of anything that could bind him. Some touches are added in
local descriptions to the appearances of brownies. It is sometimes said
that they have no noses, only holes for nostrils, unlike killmoulis, who
Brownie 4^
the deaths in the family like a banshee, performed brownie labours and
helped the chief in games of chess. She was acute, but her son brown I E-
CLODD was stupid, aoOBiE, and the servants played tricks on him. In the
present century, the mill at Fincastle in Perthshire was haunted by
brownies: a small band of them according to one story; a single brownie,
with his mother, Maggy Moloch, close at hand, according to another.
This story, told by Andrew Stewart and preserved in the archives of the
School of Scottish Studies, is interesting as showing the ambivalent
character of the brownies. It is one of the ainsel stories, and a similar
tale is told about a brollachan. Fincastle Mill was never worked at
night, for it had the name of being haunted. One night a girl was making a
cake for her wedding and she found she had run out of meal, so she asked
her father to go up to the mill and grind some for her, but he didn't care
to go, so she had to go up herself. She asked the miller to grind it up for
her, but he wouldn't, so she just had to go herself. She lit a big fire in the
mill and put a pot on to boil and began to grind the meal. At twelve
o'clock the door opened and a wee hairy man came in. It was the Brownie
of the Mill. *Who are you said the girl, 'and what are you doing here
.''' .'^'
*What are you doing yourself.'^ And what's your name ? said the brownie.
'
*0h, I'm Mise mi fein' (me myself), said the girl. She kept sitting by the
fire, and the brownie kept edging up to her grinning and grinning till she
got frightened, and poured a dipperful of water from the pot over him.
He went for her then, and she drenched him with the boiling water. He
ran screaming out of the door, and in the wood beyond she heard old
Maggy Moloch crying,'Who's done this to you.^' 'Me myself! Me
myself!' he cried, dying. 'If it had been any mortal man,' said Maggy
Moloch, 'I would have been revenged, but if it was you yourself I can do
nothing.'
So the girl finished grinding hermeal and made her cake and was
married, andmoved to Strathspey, and the mill was left empty, for
Maggy Moloch moved off too. But the girl did not escape for ever, for one
night at a ceilidh the young bride was asked for a story and she told how
she had tricked the brownie at Fincastle Mill. But Maggy Moloch was
near, for a voice from outside called *Aye, was it you killed my man ?
:
killed the girl on the spot. Then Maggy Moloch moved again and found a
home near a farm, where the servants hired her well with bread and
49 Brownie-Clod
cream and she did good service about the farm so long as they all stayed.
When the farmer decided to dismiss them and rely on her help, she went
on strike and became a boggart instead of a brownie, nor would she stop
tormenting him until he re-engaged the whole of his former staff. It was
better not to take liberties with old Maggy Moloch, and the same holds
good with even the gentlest brownies.
[Types: ML6035; ML7010; ML7015. Motifs: F332,o.i; F346; F381.3;
F382; F403; F403.2; F475; F482; F482.5.4; F482.5.4.1; F482.5.5]
The last two brownies known in this quarter of the Highlands were
long the appendages of the ancient family of Tullochgorm in Strath-
spey. They were male and female, and, for aught we know, they might
likewise have been man and wife. The male was of an exceedingly
jocose and humorous disposition, often indulging in little sports at
the expense of his fellow-servants. He had, in particular, a great trick
of flinging clods at the passengers, and from thence he got the name of
^ Brojpnie-Clod\ He had, however, with all his humour, a great deal of
simplicity about him, and became, in his turn, the dupe of those on
whom he affected to play. An eminent instance of this appears from a
contract into which he foolishly entered with the servants of Tulloch-
gorm, whereby he bound and obliged himself to thrash as much corn
and straw as two men could do for the space of a whole winter, on con-
dition he was to be gratified with an old coat and a Kilmarnock cowl,
pieces of apparel for which, it seems, he had a great liking. While the
servants were reclining themselves at their ease upon the straw, poor
Brownie-Clod thrashed on unremittingly, and performed such
Herculean tasks as no human constitution could bear for a week
together. Some time before the expiry of the contract, the lads, out of
pure gratitude and pity, left the coat and cowl for him on a mow of
corn in the barn, on receipt of which he instantly struck work, and,
with the greatest triumph at the idea of taking in his acquaintances, he
sneeringly told them, that, since they were so foolish as to give him the
coat and cowl before he had wrought for them, he would now decline
to thrash another sheaf.
*
Brownie has got a cowl and coat,
And never more will work a jot.'
[Motif: F488]
Brugh, or Bni 5°
means a place where quite a number of fairies live together, and not just
the home for a family. The outside of the brugh is the sn H ien.
In the early 17th century, pinching was one of the fairy charac-
fact, in
most commonly remembered. See blights and illnesses
teristics
attributed to the FAIRIES.
told that 'if they did not stop he would come and carry them off'.
She also says that there were two buccas: Bucca Dhu and Bucca
Gwidder. One version of a 'Mock Ghost/Real Ghost' story is given by
bottrell in Traditions and Hearthside Stories (vol. I, p. 142), as 'The
White Bucca and the Black'.
[Motif: V12.9]
51 Buggane
Buckie. One of a long list given in the denham tracts (vol. ii, p. 78)
of supernatural creatures feared by our ancestors. There is a rhyme
quoted by G. F. Northall in English Folk-Rhymes which he relates to
Buckie (some relation probably of bug-a-boo, see bugs, etc.). The lines
were recited by Devonshire children when they had to go through
passages in the dark.
Lore (p. 198) as known in the Isle of Man, Cheshire and Shropshire.
The Buggane who lives here has been seen by many people in time
past, and not very long past; he was usually shaped like a big black
calf, which sometimes crossed the road and jumped down into the pool
Walter Gill thought it likely that even in his human form the Buggane
had the ears or hoofs of a horse.
In Dora Broome's excellent little book. Fairy Tales from the Isle ofM.a%
there are three Buggane stories, in all of which he is a shape-shifter,
capable of growing into monstrous size and extremely mischievous, but
not so dangerous as the Buggane of Glen May, unless we except the
Buggane who made a habit of tearing the roof off the little Church of St
Trinian at the foot of Mount Greeba. This is a version of the Highland
Bugs, bug-a-boos, boggle-boos, bugbears, etc. 52
these words are applied to imaginary fears along the lines of 'How easy
is a bush supposed a bear'. This use of a bugbear is illustrated in a
that walk about midnight on great Heaths and desart places, which
saith Lavater draw men of the way, and lead them all night a by-way,
out
or quite bar them out of their way, these have several names in several
places; we commonly call them Pucks. In the Desarts oi Lop in Asia,
such illusions of walking spirits are often perceived, as you may read in
M. Paulus the Venetian his travels; If one lose his company by chance,
these devils will call him by his name, and countefeit voyces of his
companions to seduce him.
Buttery These spirits are the lay form ofthe abbey lubbers
spirits.
who used be supposed to haunt rich abbeys, where the monks had
to
grown self-indulgent and idle. As a rule it was thought that fairies
could feed on any human food that had not been marked by a cross. The
story ofthe tacksman of auchriachan is an example of this. But,
by an extension of this belief, it was sometimes thought that the fairies
could take any food that was ungratefully received or belittled or any-
thing that was dishonestly come by, any abuse of gifts, in fact. It was
under these circumstances that the abbey lubbers and buttery spirits
55 Bwbachod
worked. A very vivid account of a buttery spirit is to be found in Hey-
wood's Hierarchic of the Blessed Angels (Book 9).
A pious and holy priest went one day to visit his nephew who was a
cook, or rather, seemed, a tavern keeper. He was hospitably received,
it
and as soon as they sat tomeat the priest asked his nephew how he was
getting on in the world, for he knew he was an ambitious man, anxious
for worldly success. *0h Uncle,' said the taverner, 'my state is wretched;
I grow poorer and poorer, though I'm sure I neglect nothing that can be
to my profit. I buy cattle that have died of the murrain, even some that
have been found dead in ditches ; I make pies of dogs' carcasses, with a
fine pastry and well spiced I water my ale, and if anyone complains of
;
the fare I outface them, and swear I use nothing but the best. I use every
trick I can contrive, and in spite of that I grow poorer and poorer.'
*
You'll never thrive using these wicked means,' said his Uncle. 'Let
me see your Buttery.' 'Nothing easier,' said the Cook. 'If I open this
casement you can look straight into it.' The priest crossed himself, and
said, 'Come and look with me.' They looked through, and saw a great,
fat, bloated fellow, gouty with over-eating, guzzling the food set around.
Pies, loaves, joints, all disappeared like smoke. He tapped a cask and
emptied it almost to the dregs in a twinkling. 'How does this scoundrel
come here ? said the taverner. 'By what right does he devour my goods ?
'
'This is the Buttery Spirit,' said his Uncle, 'who has power over all ill-got
gains and all dishonestly prepared food. If you wish to prosper you must
leave these wicked ways. Seek God, deal honestly, serve your guests with
good will. Your gains will be small but certain, and you will be happy.'
With that he left his nephew, and did not return for several years. When
he came back he saw a different scene. The tavern was clean and pros-
perous, the food was good, the taverner was in high repute in the town
and on his way to becoming a burgess. The priest told him to open the
window again and there they saw the wretched Buttery Spirit, lean,
hollow-bellied, tottering on a stick, stretching out in vain for the good
things which were set on the shelves, with no strength to lift even an
empty glass, let alone a bottle, in the last extremity and fast withering
away. The taverner had found that honesty is the best policy. George
MACDONALD mentions another spirit, the Cellar Demon, but he seems
to be of a different kind, for his function is to protect the cellar from
depredations, while the Buttery Spirit has no moral intentions and
inadvertently brings it about that ill-gotten gains do not prosper.
[Motif: F473.6.3]
After that she never saw him again, but after two years they heard of him
at afarm near Hafod ys Ynys, where he soon made great friends with the
servant girl, who fed him most delicately with constant snacks of bread
and milk and played no unseemly pranks on him. She had one fault,
however, and that was curiosity. She kept on asking to be allowed to see
him and to be told his name - without success. One night, however, she
made him believe that she was going out after the men, and shut the door,
but stayed inside herself. Bwca was spinning industriously at the wheel,
and as he span he sang
m^uiw^m^mii
c
gis^igi^msigi^igi^
^fiil^lD^IDl^fH^IS
'A^rzz^-¥.
n^mmmmmwm\m
Cabyll-Ushtey. The Manx water-horse, pale-greyish in colour, as
dangerous and greedy as the Highland each uisge, though there are
not so many tales told about it. Walter Gill in A Manx Scrapbook (p. 226)
has a story of a cabyll-ushtey who for a short time visited Kerroo Clough
on the Dark River. A farmer's wife found one of her calves missing with
no trace except some tufts of hair; the next day the farmer saw a mon-
strous thing rise out of the river, seize one of the calves and tear it to
pieces. They drove the cattle far from the river after that, but they had a
worse loss to endure, for a few days later their daughter and only child
diasppeared and was never heard of again. The Cabyll-Ushtey never
troubled them after that.
[Motif: B 1 7.2.1]
she seems to operate all through the year. If St Bride's Day (i February)
is fine, she comes out to gather sticks to warm her through the summer;
if it is wet, she stays in, and has to make the rest of the year fine in her
own interests. A fine Day is therefore a bad omen for the rest
St Bride's
of the year. She is been seen on St Bride's Day in the form
said to have
of a gigantic bird, carrying sticks in her beak. Cronk yn Irree Lhaa is
supposed to be the usual home of the *01d Woman of Gloominess '.
[Motif: A1135]
All Hallows and went about smiting the earth to blight growth and
calling down On May Eve she threw her staff under a holly
the snow.
tree or a gorse bush - both were her plants - and turned into a grey stone.
One can guess that many lonely standing stones were once sacred to her.
This is the first aspect of the Cailleach Bheur, but there are others.
According to some traditions, she did not turn to stone at the end of
winter, but changed into a beautiful maid. J. F. Campbell in his Popular
Tales of the West Highlands (vol. in) tells a tale of a loathsome hag who
appeared at the house where the feens lay and begged for a place to
warm herself at the fire, fionn and oisiN refused her, but Diarmaid
pleaded that she might be allowed to warm herself at the fire, and when
she crept into his bed did not repulse her, only put a fold of the blanket
between them. After a while he gave *a start of surprise', for she had
changed into the most beautiful woman that men ever saw. There is a
striking similarity between this tale and 'The Marriage of Sir Gawain',
or 'The Wife of Bath's Tale'.
If this were taken as part of the primitive legend it would seem that the
Cailleach Bheur represented a goddess of both winter and summer, but
that must be a matter of speculation. In another version of the legend,
she kept a beautiful maiden prisoner, with whom her son fell in love.
The two escaped, and the Cailleach launched bitter winds against them
to keep them apart. This is a version of the nicht nought nothing
story with the sexes inverted. Presumably the escaping maiden was the
summer. However that may be, it is undoubted that the Cailleach is the
guardian spirit of a number of animals. The deer have the first claim on
her. They are her cattle she herds and milks them and often gives them
;
protection against the hunter. Swine, wild goats, wild cattle and wolves
were also her creatures. In another aspect she was a fishing goddess. The
Cailleach Bheur was also the guardian of wells and streams, though some-
times a negligent one, as a tale told by Mrs Grant in Myth^ Tradition and
Story from Western Argyll will show.
There are many tales of wells that were allowed to overflow from the
negligence of a human guardian, but it is here more appropriately
attached to a supernatural creature. The Cailleach was in charge of a well
on the summit of Ben Cruachan. Every evening she had to staunch its
flow with a slab at sunset and release it at sunrise.
But one evening, being aweary after driving her goats across Connel,
she fell asleep by the side of the well. The fountain overflowed, its
waters rushed down the mountain side, the roar of the flood as it broke
open an outlet through the Pass of Brander awoke the Cailleach, but
her efforts to stem the torrent were fruitless; it flowed into the plain,
where man and beast were drowned in the flood. Thus was formed
Loch Awe. The Cailleach was filled with such horror over the result
. .
Cait Sith (cait shee). The Highland fairy cat. J. G. Campbell, in his
Superstitions of the Scottish Highlands (p. 32), describes it as being as
on its breast, with an arched back
large as a dog, black, with a white spot
and erect bristles. This, probably, would be when it was angry. He says
that many Highlanders believed that these cats were transformed witches,
not FAIRIES. An even larger and more ferocious cat, the demonic god of
the cats, appeared in answer to the wicked and ferocious ceremony of
the TAGHAIRM, which consisted in roasting successive cats alive on spits
for four days and nights until big ears appeared and granted the
wishes of the torturers. The last ceremony of Taghairm was said to have
been performed in Mull and was described in detail in the London
Literary Gazette (March 1824). The account is quoted by D. A. Mac-
kenzie in Scottish Folk-Lore and Folk Life (p. 245). But Big Ears was a
monstrous demon cat who had only a slight connection with the Cait
Sith.
Captives in Fairyland. From very early times there have been traditions
of mortals carried away into Fairyland, or detained there if they ventured
into a fairy hill and were inveigled into tasting fairy food or drink,
and so partaking of the fairy nature. An early example is the story of
MALEKIN given in the medieval chronicle of Ralph of Coggeshall.
Here we have an example of the most common form of captive, a mortal
changeling, stolen from his mother's side while she was working in
the fields, and apparently believing that he had a chance of regaining his
freedom every seven years. These little captives, fed from infancy on
fairy food and cosseted by fairy mothers, would presumably be accepted
in the end as full fairies. There was, however, a more sinister reason
given for their capture; it was said in both Ireland and Scotland that,
once in seven years, the fairies had to pay a tribute to Hell, and that they
preferred to sacrifice mortals rather than their own kind. It will be
remembered that in the ballad ofxHOMAS the rhymer, the Queen of
Elfland had some fears that Thomas might be chosen for the teind.
Older children were sometimes thought to be in danger too, par-
J. F. Campbell's
ticularly if they strayed on to fairy territory. In
63 Captives in Fairyland
Popular Tales of the West Highlands (vol. 11, pp. 57-60) the smith's only
son, a lad of fourteen, was taken and a *sibhreach' or changeling left in
his place. By the old ruse of the brewery of eggshells, the smith drove out
the changeling; but his son did not automatically return, so the smith set
out to recover fairy knowe, armed with a dirk, a bible and
him from the
a cock. He saw son working at a forge with other human captives in a
his
far corner of the hill, and rescued him. The boy afterwards became
noted for his skill in smithy work. It was perhaps curious that the fairies,
who were kept at bay by iron, should deal in wrought-
in this very story
iron work. There seems to be some confusion with the gnomes here.
Lady wilde confirms the use of mortals as bond-slaves in her Ancient
Legends of Ireland (vol. 11, p. 213): 'The young men,' she says, *that they
beguile into their fairy palaces become their bond-slaves, and are set to
hard tasks.' They are also valued for the help of a mortal arm in faction
fights between the fairies, or in hurl i ng matches, but these are generally
temporary loans and are well rewarded.
According to Lady Wilde, too, young men are often lured away if they
are gifted with powers of song and music, as Thomas the Rhymer was, or
especially handsome ones are desired as lovers by fairy princesses.
Women, however, are in much more danger of capture by the fairies
than men. Nursing mothers are in great demand to suckle fairy babies
(for the quality of fairy milk seems to be poor), and the time between
child-birth and churching is one of great danger. There are many stories
of precautions successfully taken, or of the attempted rescue of wives
from the power of the fairies. Sometimes the fairies were intercepted as
they were carrying off their victim and never got into Fairyland with her.
'The LAIRD OF balmachie's wife' is an example of this and an
exposure of the fairy method of capture. Sometimes the victim was
successfully rescued, as in scott's story of mary nelson. But there
were tragic stories of failure in the attempt. One among many is the tale of
*The Lothian Farmer's Wife' which Douglas tells in Scottish Fairy and
Folk Tales (p. 129), when the husband made an attempt to rescue his
wife from the fairy rade (an attempt which had succeeded with
YOUNG tamlane):
The wife of a farmer in Lothian had been carried off by the fairies,
and, during the year of probation, repeatedly appeared on Sunday, in
the midst of her children, combing their hair. On one of these occasions
she was accosted by her husband ; when she related to him the unfor-
tunate event which had separated them, instructed him by what means
he might win her, and exhorted him to exert all his courage, since her
temporal and eternal happiness depended on the success of his attempt.
The farmer, who ardently loved his wife, set outon Hallowe'en, and,
in the midst of a plot of furze, waited impatiently for the procession of
the fairies. At the ringing of the fairy bridles, and the wild, unearthly
Captives in Fairyland 64
sound which accompanied the cavalcade, his heart failed him, and he
suffered the ghostly train to pass by without interruption. When the
last had rode past, the whole troop vanished, with loud shouts of
laughter and exultation among which he plainly discovered the voice
;
There was a woman called Katherine Fordyce and she died at the
birth of her first child - at least folks thought she died. A neighbour's
wife dreamt shortly after Katherine's death that she came to her and
said *
have taken the milk of your cow that you could not get, but it
I
shall be made up to you; you shall have more than that if you will give
me what you will know about soon.' 1 he good wife would not promise,
having no idea what Katherine meant, but shortly afterwards she
understood it was a child of her own to which Katherine referred. The
child came and the mother named it Katherine Fordyce; and after it
was christened this Trowbound Katherine appeared to the mother
again and told her all should prosper in her family while that child
remained in it. She told her also that she was quite comfortable among
the Trows but could not get out unless somebody chanced to see her
and had presence of mind enough to call on God's name at the moment.
She said her friends had failed to sain her (guard by spells) at the time
of her child's birth, and that was how she fell into the power of the
Trows.
Prosperity came like a high tide upon the good wife's household
until the child Katherine married. On the girl's wedding night a fearful
storm came on the like had no' been minded in the time o' anybody
;
'
alive.' The Broch was overflowed by great seas that rolled over the
Skerries as if they had been beach stones. The bride's father lost a
number of his best sheep, for they were lifted by the waves and carried
away and 'some folk did say that old men with long white beards were
seen stretching their pale hands out of the surf and taking hold of the
creatures'. From that day the good wife's fortunes changed for the
worse. A man named John Nisbet saw that same Katherine Fordyce
once. He was walking up a daal near her old home, when it seemed as
if a hole opened in the side of this daal. He looked in and saw Katherine
sitting in a 'queer-shaped armchair and she was nursing a baby.' There
was a bar of iron stretched in front to keep her a prisoner. She was
dressed in a brown poplin gown - which folk knew by John's de-
65 Captives in Fairyland
have eaten their food!' John Nisbet unfortunately did not know or
forgot to say *
Glide be aboot wis,' and Katherine was unable to give
him a hint and in a moment the whole scene disappeared.
The capture of beautiful young women to be brides to fairy kings or
princes was almost as common as that of nursing mothers, and these seem
often to have been the patients for whom fairy midwives were called out.
A very clear example of this is J.Rhys's story ofEiLiAN of garth
DOR WEN. Here the fairy's bride went willingly and had always had
something uncanny about her. Her golden hair made her particularly
attractive to the fairies. There was no need to rescue her. This is the most
complete midwife to the fairies story that we possess.
Lady Wilde's ethna the bride is a representative of a fairy
THEFT of a young bride and of her rescue out of Fairyland. The classic
Irish story of midhir and etain is the epic version of the tale, and the
medieval king orfeo, in which Hades becomes Fairyland, follows
something on the same lines.
The Cornish 'fairy dwelling on selena moor' tells of the
failure to rescue a human captive, but here the girl seems kept as a
nursemaid rather than a bride. Again the eating of fairy food was her
undoing.
One aspect of the fairy captives is of especial interest and that is the
friendly warning they often give to humans who have inadvertently
strayed into Fairyland. In 'The tacksman of auchriachan' it is a
neighbour supposed to have been recently dead who warns him of his
danger, hides him and helps him to escape. Often the midwife is advised
by her patient what to do for her safety. As a rule this patient is a captive
bride, and one can presume that it is so in Lady Wilde's story of The '
doctor and the fairy princess'. In the Irish tales there are many
examples of a 'red-haired man' who intervenes to rescue people enticed
into Fairyland, and who is supposed to be a mortal captive there. One
example is perhaps enough, drawn from Lady Wilde's Ancient Legends
of Ireland (vol. i, pp. 54-6). It is about a girl who was enticed into a fairy
dance, and, after dancing with the prince, she was led down to a gorgeous
banquet:
She took the golden cup the prince handed to her, and raised it to
her lips to drink. Just then a man passed close to her, and whispered -
'Eat no food, and drink no wine, or you will never reach your home
again.'
So she laid down the cup, and refused to drink. On this they were
angry, and a great noise arose, and a fierce, dark man stood up, and
said-
Captured Fairies 66
* to us must drink with us.'
Whoever comes
he seized her arm, and held the wine to her lips, so that she
And
almost died of fright. But at that moment a red-haired man came up,
and he took her by the hand and led her out.
*You are safe for this time,' he said. 'Take this herb, and hold it in
your hand till you reach home, and no one can harm you.'
And he gave her a branch of the plant called Athair-Luss (the ground
ivy).
This she took, and fled away along the sward in the dark night but :
all the time she heard footsteps behind her in pursuit. At last she
reached home and barred the door, and went to bed, when a great
clamour arose outside, and voices were heard crying to her -
*The power we have over you is gone through the magic of the herb;
but wait - when you dance again to the music on the hill, you will stay
with us for evermore, and none shall hinder.'
However, she kept the magic branch safely, and the fairies never
troubled her more; but it was long and long before the sound of the
fairy music left her ears which she had danced to that November night
on the hillside with her fairy lover.
seal skins. When, after years of married life, they regain their skins, they
hurry down to the sea at once.
Ralph of Coggeshall's early tale of the green children is an
unusual one of fairies captured, for of the pair, the boy pined and died
and the girl never went back to her subterranean land, but married and
lived on like a mortal, keeping still some of the fairy wantonness.
There are scattered tales all over the country of the capture of small
helpless fairies, most of whom escape in the long run. The most famous
of these are the lepracauns. The man who is bold enough to seize one
hopes to threaten him into surrendering his pot of gold, for the Lepracaun
is a hoarder, but there has been no recorded case of success. The rule first
laid down by kirk that a fairy can only be seen between two blinks of an
eye holds good with him. However fast your grip, you must keep your
eye on him through rough and smooth, or he will slip between your
fingers like water. Perhaps the same rule held good for the pixy (see pixies)
at the Ockerry, of whom William Crossing wrote in his Tales of Dartmoor
Pixies. An old woman who lived on the Moors was going home with an
empty basket from the market after selling her goods. When she got near
the bridge which spans Blackabrook at the Ockerry a small figure leapt
on to the roadand began capering in front of her. He was about eighteen
inches high, and she recognized him as a pixy. She paused for a moment,
wondering if she should turn back for fear of being pixy-led; but she
remembered that her family would be waiting for her, and pressed
steadily on. When she got to the bridge the pixy turned and hopped
towards her, and she suddenly stooped down, picked him up, popped
him into her empty basket and latched down the lid, for she thought to
herself that instead of the pixy leading her she would lead the pixy. The
little fellow was too tall to leap about in the basket, but he began to talk
*In a sack
On a back.
Riding up Hoghton Brow.'
Cauld Lad of Hilton 68
As one man they flung down their sacks in a panic and ran for home.
Next morning when they ventured timidly up the hill they found the two
sacks neatly folded, but no sign of the fairies. They had had such a fright
that they gave up ways and became industrious weavers,
their poaching
like the rest of the This tale is to be found in James Bowker's
village.
Goblin Tales of Lancashire^ and one like it about the theft of a pig is given
by C. Latham in *West Sussex Superstitions', Folk-Lore Record (vol. i).
SKILLYWIDDEN and COLEMAN GRAY tell of little fairies who were
carried into human houses but got back to their own family in the end.
In the sadder tale of brother mike the little captive never escaped, but
pined away and died. Ruth Tongue has a story of a rather rare water-
spirit, an ASRAi, who pined and melted away under the heat of the sun
like a stranded jelly-fish when a fisherman caught it and tried to bring it
home to sell.
Most of these or small, seem powerless to avenge the
fairies, great
Cauld Lad of Hilton, the. One of the domestic spirits which is half
brownie, half ghost. It was supposed to be the spirit of a Northumbrian
stable boy killed by one of the past Lords of Hilton in a fit of passion.
He was heard working about the kitchen at nights, but he was a perverse
spirit, for like puddlefoot or the silky of Haddon Hall, he would toss
about and disarrange whatever had been left tidy, but clean and tidy
whatever had been left dirty or in disorder. He used to be heard singing
sadly at night:
69 Changelings
*Wae's me, wae's me;
The acorn's not yet
Fallen from the tree,
That's to grow the wood,
That's to make the cradle
That's to rock the bairn.
That's to grow to a man,
That's to lay me.'
to the fairy tribe and willing to lead an easy life being cherished, fed and
carried about by its anxious foster-mother, wawling and crying for food
and attention in an apparent state of paralysis.
The 'stock' method was most usually employed when the fairies had
designs against the mother as well as the child. A good example of a
frustrated attempt at such a theft is the Shetland tale 'Mind [Remember]
da Crooked Finger'. The wife of a Shetland crofter had just given birth
to her first child, and as her husband was folding his lambs he heard
three loud knocks coming from underground. He closed the folds and
walked up through the cornyard. As he came through the stacks he
heard a loud voice say three times, 'Mind da crooked finger.' His wife
had a crooked finger and he had a shrewd notion that the grey neigh-
bours were planning an attack on his wife and his little bairn. But the
goodman knew what to do. He went quickly to the house, lighted a
candle, took down a clasp-knife and a bible and opened them. As he did
so a great clamour and wailing broke out in the byre, which was built
against the house. He stuck the knife in his mouth with the blade pointing
forward, held the lighted candle in one hand and the opened bible in the
other, and made for the byre, followed by most of the neighbours who
were visiting his wife. He opened the byre door and threw the bible
inside, and as he did so the wailing redoubled, and with a great rush the
fairies sped past him. They left behind them a wooden stock, carved
feature by feature and joint by joint in the form of his wife. He lifted
it up and carried it into the house. '
I've won this from the grey neigh-
bours,' he said, 'and I'll make it serve my turn.' And for years afterwards
he used the image as a chopping-block, and the wife was never molested
by the fairies again.
A touching story of the weakling fairy child is told by Lady wilde in
The Ancient Legends of Ireland. This was of a very daring raid against a
newly-born child. The mother and father were lying asleep when the
door burst open and a tall, dark man came into the house, followed by an
old HAG with a wizened, hairy child in her arms. The mother roused her
husband, who put up a vigorous resistance. His candle was twice blown
out, but he seized the tongs, and forced the old hag out of the house.
71 Changelings
They re-lit the candle, and then they saw that their own baby was gone,
and the hairy changeling was in its place. They burst into lamentations,
but the door opened and a young girl wearing a red handkerchief came in.
She asked them why they were crying, and when they showed her the
changeling she laughed with joy and said, 'This is my own child that
was stolen from me tonight because my people wanted to take your
beautiful baby, but Fd rather have ours; if you let me take him I will tell
you how to get your child back.' They gave the changeling to her with
joy, and she told them to take three sheaves to the fairy hill, and to burn
them one by one, threatening to burn everything that grew on the hill if
the fairies did not return their baby safe and sound. They did so, and
got their own child back again. The threat to burn the thorns on the fairy
hill is sometimes employed to win back full-grown humans.
treat the child kindly so that their own children might be kindly treated in
return.
Where the changeling was an old fairy it was thought possible to trick
it into betraying its age. The method used was so common that it is
surprising that the fairies were not forewarned of was to take some
it. It
two dozen empty eggshells, set them carefully up on the hearth and go
through the motions of brewing. Then the constant sobbing and whining
would gradually cease, the supine form would raise itself, and in a shrill
voice the thing would cry I have seen the first acorn before the oak, but
'
I have never seen brewing done in eggshells before!' Then it only re-
mained to stoke up the fire and throw the changeling on to it, when he
would fly up the chimney, laughing and shrieking, and the true baby
would come to the door. Sometimes the child would not be returned and
the parents would have to go and rescue it from the fairy hill.
Children were supposed to be stolen into Fairyland either to pay a
TEIND to the Devil, to reinforce the fairy stock or for love of their
beauty. Where older people were stolen it was for specific qualities and
they were replaced by some form of the 'stock' and generally seemed to
be suffering from a 'stroke', which is indeed 'the fairy stroke', generally
given by elf-shot. The true changelings are those fairy creatures that
Cheerfulness 72
*
Cherry of Zennor'. A version of the story of the fairy widower,
which appears in hunt's Popular Romances of the West of England (pp.
120-26). It is very closely allied to jenny permuen, also to be found in
Hunt. 'Cherry of Zennor' is a curious story, and throws a number of
side-lights on fairy beliefs. Sometimes one is tempted to believe that the
story had a naturalistic foundation, and that it is an unsophisticated girl's
interpretation of a human experience. On the other hand, it gives one
quite a picture of the real traditions of underground Fairyland, such as
that which was entered by true tho mas.
Cherry was one of a large family living in Zennor, a small village in
Cornwall, and when she got to the age of fourteen it was time for her
to go out into the world. She set out to be hired at the local fair, but her
courage failed her, and on the Lady Downs she sat down and cried.
Whilst she was still weeping a handsome, well-dressed gentleman stood
beside her, and asked what was troubling her. After some conversation
he said that he was going out to hire a neat, tidy girl to look after his
little son, because he had recently been left a widower. He praised
Cherry's neatly-mended clothes and tidy looks, and hired her to go along
with him. They went an immense way, down and down twisting lanes
with high hedges closing above them. The gentleman lifted Cherry over
several streams and at length they came to a gate into a garden where
flowers of all seasons grew and flowered together. Birds were singing all
round them, and Cherry thought she had never seen so lovely a place.
A little sharp-eyed boy ran out to greet them, followed by an old, cross-
looking woman. 'That's my wife's mother,' said the gentleman, 'but she
will only stay afew days to put you in the ways of the place, and then she
shall go.' The old woman looked crossly at Cherry and took her in,
muttering that she knew Robin would choose a fool. It was a strange
place, with long passages and a big room locked up, into which the old
woman led Cherry. It was full of what Cherry thought of as dead people -
73 'Cherry of Zennor'
presumably statues - and there was a coffin-Hke box in the middle of the
room which Cherry was set to polish. When she rubbed it hard it made a
strange, groaning sound, and Cherry fell down in a faint. Her master
ran in, picked her up and took her out, kissed and comforted her, and sent
the old woman away.
Cherry's duties were very light and pleasant; she had to play with the
littleboy, milk a cow who appeared mysteriously when she was called,
and anoint the little boy's eyes every morning with green ointment. The
pleasantest of her duties was to help her master work in the garden. At
the end of every row he gave Cherry a kiss, and she would have been very
happy there if it had not been that her master disappeared for many hours
together, and when he came back went into the locked room from which
strange sounds proceeded. Her little charge would answer none of her
questions, but only said *ril tell Grannie' if she asked him anything; but
she fancied that he saw much more than she did, and his eyes were very
bright; so one morning she sent him off to pick some flowers and slyly
put a crumb of the ointment in her own eye. This produced a trans-
formation the garden was swarming with little creatures. Her eyes smarted
:
and she ran to the well to wash out the ointment. At the bottom of the
well she saw numbers of tiny people dancing, and to her fury she saw
her master among them, as tiny as they were, and on very familiar terms
with the little fairy ladies. Soon she saw her master coming back as his
normal size. He went up to the locked room and went inside. Cherry
followed him and peeped through the keyhole. He lifted the lid of the
colhn and a lady came out, sat down, and began to play upon the coffin,
and all the statues began to dance. Cherry ran away weeping, and when
her master called her to weed the garden with him, she was very sulky.
At the end of the first row he tried to kiss her, but she pushed him away
saying: *Go and kiss your little midgets at the bottom of the well.' Her
master looked very sad. 'Cherry, you have been using the ointment that
you were told not to use. I am sorry, but you must go home, and old
Grace must come back again.' Cherry cried and besought, but he made
her pack her clothes, and led her back by the long uphill way on to the
Lady Downs. She never saw him again, and like many people who have
visited Fairyland, she did no good in the mortal world, but hung about
the Lady Downs hoping Robin her master would come back and see her.
This is one occasion on which the seeing eye was not blinded. Cherry's
master had shown great restraint.
An interesting feature of this story is that old Grace kept the village
school. She was evidently a mortal, and therefore Robin's first wife must
have been mortal too. The fairy ointment would have been necessary
to give the little half-fairy fairy sight. It is as yet uncertain if this needed
to be used by whole fairies.
[Type: ML4075. Motifs: F235.4.1; F370; F372; F376]
Chess 74
Chess. The ancient oriental game of chess came into CeUic Britain at a
very early date, and was much esteemed as the Game of Kings, who
learned tactics and strategy from it, and the art of hiding their thoughts
when they were in conflicts. It was a game at which the aristocratic
fairies, theoAOiNESiDHE of Ireland and the sidh of Scotland, had great
skill, and it was the habit of wandering members of the sidhe to win
Chessmen of Lewis. In 1831 a high tide on the coast near Uig in the
of Lewis washed away a sand-bank and exposed a cave in which there
Isle
was a small beehive-shaped building rather like the little domestic
grinding querns to be found in the Highlands. A labourer working near
found it, and, thinking it might contain some treasure, broke into it.
He found a cache of eighty-four carved chessmen ranged together. They
had an uncanny look, and he flung down his spade and ran, convinced
that he had come on a sleeping company of fairies. His wife was of sterner
stuff and made him go back and fetch them. The greater part of them are
now in the British Museum. Replicas have been made of them, but the
originals, all mustered together, are much more impressive. A tradition
has arisen about them. It is said that the guards who take the guard-dogs
round at night cannot get them to pass the Celtic chessmen. They bristle
and drag back on their haunches. So perhaps the Highlander's super-
stition can be excused.
soul from such a duty a pure black dog was buried in the north part of the
churchyard as a substitute. In the Highlands, according to J. G. camp-
bell in his Superstitions of the Highlands and Islands of Scotland (p. 242),
a similar belief was held. It was the duty of the last-buried corpse to
guard the graveyard till the next funeral.
[Motif: F401.3.3]
Churnmilk Peg. The unripe nut thickets in West Yorkshire are guarded
by Churnmilk Peg. According to Mrs Wright, who mentions her among
the cautionary goblins in Rustic Speech and Folk-Lore, she beguiles her
leisure by smoking a pipe. In the North Country generally, melsh
DICK performs the same function.
Welsh; 'kidnappers' is given as a name for the fairies in the long list
of fairy names to be found in the denham tracts (vol. 11, p. 78).
there runs the feeling that Ciuthach was a hero, or the hero of a race
different from the Gael.
flight.
Fo Ik-Lore (p. 194). It is invisible and impalpable and is only feared for
the frightening noise it makes.
Clean hearth. The first recipe in old days for encouraging fairy visits
and gaining fairy favours was to leave the hearth swept and the fire clear.
This seems some indication of the contention that domestic fairies were
of the type of the Lares, the ancestral spirits who were the ghosts of
those who had been buried under the hearth according to the primitive
custom in pre-classical times. See also virtues esteemed by the
FAIRIES.
Clear water. A bowl of clear, fair water had to be left in any place where
the fairy ladies were supposed to resort with their babies to wash them
by the fire. Dirty water or empty pails were commonly punished by
faults condemned by the fairies;
pinching or lameness. See also
VIRTUES ESTEEMED BY THE FAIRIES.
himself so objectionable that the owner decides to move, but the Cluri-
caune pops into a cask to move with him, as the boggart did in Lanca-
shire. The Cluricaune described by Crofton Croker wore a red nightcap, a
leather apron, pale-blue long stockings and silver-buckled, high-heeled
shoes. Presumably his coat was red, for solitary fairies were generally
supposed to be distinguished from trooping fairies by wearing red
instead of green coats.
given by hunt in Popular Romances of the West of England (p. 95), from
T. Quiller Couch in Notes and Queries,
Colepexy 78
There is a farmhouse of some antiquity with which my family have
a close connection; and it is this circumstance, more than any other,
that has rendered this tradition concerning it more interesting to us,
and better remembered than many other equally romantic and authen-
tic.Close to this house, one day, a little miserable-looking bantling was
discovered alone, unknown, and incapable of making its wants under-
stood. It was instantly remembered by the finder, that this was the
way in which the piskies were accustomed to deal with those infants
of their race for whom they sought human protection; and it would
have been an awful circumstance if such a one were not received by the
individual so visited. The anger of the piskies would be certain, and
some direful calamity must be the result; whereas, a kind welcome
would probably be attended with great good fortune. The miserable
plight of this stranger therefore attracted attention and sympathy. The
little unconscious one was admitted as one of the family. Its health was
Colt-pixy. This is the Hampshire name for a spirit like the Northern
BRAG or DUNNIE. KEIGHTLEY in Fairy Mythology (p. 305) quotes a
79 Column gun Cheann
Captain Grose as saying: 'In Hampshire they give the name of Colt-
Pixy to a supposed spirit or fairy, which in the shape of a horse wickers^
i.e. neighs, and misleads horses into bogs, etc' In Somerset, however,
He sang it over and over until his voice faded into the distance, and
women and children at Morar still sing the lament. Campbell identifies
this Bauchan with that which served Callum Mor Mackintosh in the
story of the Bauchan, but he does not give the reasons for this identi-
fication.
[Motifs E422
: . 1 .
1 ; E46 1 ]
Consumption 80
They are clearly seen by these Men of the Second Sight to eat at
Funeralls (and) Banquets; hence many ofthe Scottish-Irish will not
teast Meat at these Meittings, lest they have Communion with, or be
poysoned by, them. So are they seen to carrie the Beer or Coffin with
the Corps among the midle-earth Men to the Grave. Some men of that
exalted Sight (whither by Art or Nature) have told me they have seen
at these Meittings a Doubleman, or the Shape of some Man in two
places; that is, a superterranean and a subterranean Inhabitant, per-
fectly resembling one another in all Points, whom he notwithstanding
could easily distinguish one from another, by some secret Tockens
and Operations, and so go speak to the Man his Neighbour and
Familiar, passing by the Apparition or Resemblance of him.
enter a Hous, by which the People knew that the Person of that Liknes
wes to Visite them within a few days. This Copy, Echo, or living
Picture, goes att last to his own Herd.
Cramps. These were often the penalty for annoying the fairies.
Scolding and ill-temper were specially punished in this way. See also
BLIGHTS AND ILLNESSES ATTRIBUTED TO THE FAIRIES.
Crodh Mara. The Highland fairy cattle or sea cattle are less dangerous
than the each uisge, just as the tarroo ushtey of Man is less
dangerous than the cabyll ushtey. They are 'hummel', or hornless,
and generally dun in colour, though those in Skye are said to be red and
speckled, and are often described as black. The bulls of the water-cattle
sometimes mate with the mortal cattle to the great improvement of the
stock. In one way they are a danger to the farmer, according to J. G.
CAMPBELL in Superstitions of the Highlands and Islands (p. 29). Some-
times one of the fairy cattle joins a mortal herd who follow her every-
where, and she leads them towards a fairy knowe which at once opens
for her. If the cowherd does not turn his own cows back, they follow the
fairy cow into the mound and are never seen again. The opposed charac-
ters of the water-horse and the water-bull are well shown in a
story about Islay told by J. F. Campbell in Popular Tales of the West
Highlands (vol. IV, pp. 304-6). There was a farmer on the north of the
island who had a large herd of cattle and one day a calf was born to one
of the cows with round ears. An old woman who lived on the farm and
whose advice was always taken recognized it as the calf of a water-bull
and told them to keep it separate from the other calves for seven years
and feed it each day with the milk of three cows. As she said, so they did.
Some time after this a servant lass went out to watch the cattle, who were
grazing near the loch. A young man drew near and, after some talk, sat
down beside her and asked her to clean his head. It was an attention often
paid by lasses to their lads. He laid his head on her lap and she began to
part and straighten his locks. As she did so she saw with horror that
there was green seaweed growing amongst his hair, and knew that he
must be the dreaded Each Uisge himself. She did not scream or start^
but went on rhythmically with her task until she had lulled the creature
to sleep. Then she slowly untied her apron, worked her way from under
the head and ran for home. When she was nearly there she heard a
dreadful thunder of hoofs behind her and saw the water-horse hard on
her heels. He would have seized her and carried her into the loch to be
torn to pieces, but the old woman loosed the bull. The bull charged at the
horse and the two went fighting into the loch. Next morning the mangled
Croker, Thomas Crofton 82
body of the bull drifted to the shore, but the water-horse was never seen
again.
See also fairy animals; gwartheg y llyn.
[Motifs: Bi 84.2.2.2; F241.2]
Cross. From the earliest days of Christianity the cross was believed to
be a most potent protective symbol against fairies and all evil spirits.
It is even possible that cross-roads had a pre-Christian significance, as
sacred to the god of limits and a place of sacrifice. The cross in all its
forms was protective - the 'saining' or crossing of one's own body or
on the ground or formed by four roads
that of another, a cross scratched
meeting, a cross of wood, stone or metal set up by the roadside, a cross
worn as a trinket round the neck, all these were believed to give sub-
stantial protection against devils, ghosts or fairies. Sometimes this
83 Cu Sith
IRON, and stick pins into their clothing in the form of a cross.
[Motifs: D788;F382.i]
Cu Sith (coo-shee). This, the fairy dog of the Highlands, was different
from other Celtic fairy hounds in being dark green in colour. It is de-
scribed by J. G. CAMPBELL in Superstitions of the Scottish Highlands
(pp. 30-32). It was the size of a two-year-old stirk (yearling bullock). It
was shaggy, with a long tail coiled up on its back, or plaited in a flat plait.
Its feet were enormous and as broad as a man's; its great footmarks were
often seen in mud or snow, but it glided along silently, moving in a
straight line. It did not bark continuously when hunting, but gave three
tremendous bays which could be heard by ships far out at sea. As a rule
the fairy dogs were kept tied up inside the brugh to be loosed on
intruders, but sometimes they went with women looking for human
cattle to milk or to drive into the si the in, and sometimes a cu sith
would be allowed to roam about alone, taking shelter in the clefts of the
rocks. This cu sith would be terribly formidable to mortal men or dogs,
but those loosed in the Brugh in J. F. Campbell's tale of the isle of*
sanntragh' were driven back by the mortal dogs when they ap-
proached human habitations, bran, Finn's elfin dog, was different in
appearance. Other fairy dogs are generally white with red ears, and the
commonest supernatural dogs in England are black DOGS.
[Motif: F241.6]
Cuachag 84
spouted from the top of his head. One eye shot out on to his cheek and
the other retreated back into his skull; on his forehead shone 'the hero's
moon'. His frenzy was so great that he had to be plunged into three vats
of icy water to bring him down to normal temperature. These strange
transformations seem to have been characteristic of heroes, for something
similar is reported of Lancelot of the Lake in Lanzelet, the German
translation of a 12th-century romance.
Even as a child, Cuchullin's strength was enormous, for at seven years
old he killed the ferocious dog of Culain the Smith, which guarded the
King of Ulster's Court. To atone for this he offered to take the dog's
place and guard Ulster. His name was changed from Setanta to Cuchullin
- 'Culain's Hound', and he guarded Ulster until his death. Like other
heroes he was skilled in poetry, music and magic as well as in the arts of
war, but tragedy hung over him and he made many enemies in following
his vocation. The bitterest was Queen Medhb, or maeve, who en-
countered him in the Cattle Raid of Cuailagne and systematically reared
MAGICIANS to fight against him. In the end she entangled him in contra-
dictory GEASAS and brought about his downfall. He died heroically,
having bound himself to a pillar so that he could stand against his enemies
to the end.
Eleanor Hull's book The Cuchullin Saga gives a scholarly account of
the whole legend.
[Motifs: A5 1 1. 1. 3.1; A526.1; A526.5; A526.6; A526.8; A536.1]
85 Cwn Annwn
Cughtagh (coot ah), A cave-dwelling spirit, but, according to Gill
in ASecond Manx Scrapbook (p. 252), the Cughtagh is seldom men-
tioned now, though the creature is merged into the class of cave-haunting
BUGGANES. Gill thinks that the Highland ciuthach, now a disagree-
able cave spirit, but earlier a more noble character, a chivalrous giant, is
closely related to it.
fired a few days afterwards, and tradition has it that Nelson was killed
by the damp. Cutty Soams Colliery, as it had come to be nicknamed,
never worked another day.
among the pack like the cry of an enormous bloodhound, deep and
hollow. To hear them is taken as a certain prognostication of death.
[Motif: E501.13.4]
Cyhyraeth 86
were many shadow-forms and great queens; but Dana, that was called
theMother of the Gods, was beyond them all.'
In the 19th century, when fairy stories had begun to be freed from the
18th-century compulsion towards moralizing and allegory, we find the
grotesque dwarfs and the Dwarfs' by J. H. ewing as fond
in 'Amelia
of dancing as the most delicate and elegant fairy of them all. All these
literary embroideries are true to the old tradition of the fairies' love of
dancing and music. In one of the earliest of the early fairy anec-
dotes, the hero of wild edric sees his future fairy wife dancing in a
house of the Forest of Clun. In the many Welsh variants of 'Rhys at the
Fairy Dance' we have the tale of a young man who steps into a fairy ring
or an old mill and is lost to the sight of his companion, who can only hear
the music and sees nothing. In many of the versions, the companion is
accused of the murder of his friend, but fortunately only after a year has
almost elapsed. He manages to persuade his judges to accompany him to
the place where his friend disappeared. They all hear the music, and while
89 ^Dando and his Dogs'
someone holds he puts one foot over the ring and pulls his
his coat-tails
friend out, wretchedly emaciated and still with the cask over his shoulder
which he carried into the ring. He imagines that single dance is not yet
finished.
The TROWS of Shetland have two kinds of dances; the henkies
perform a grotesque kind of * goose-dance', squatting on the ground with
their hands clasped round their thighs, bounding up and down and
kicking out alternate legs the other trows dance exquisitely with intricate
;
steps.
John AUBREY, in a passage already quoted, describes a true fairy-ring
dance, seen by his school-teacher, with the pinching by which they
punished an intruder. The miniature, amorous fairies with whom Anne
JEFFERIES claimed intercourse, danced and revelled in the palatial place
to which they conveyed her. It is impossible ever to list all the occasions
on which fairies have been watched dancing, but it is perhaps well to
mention that many dance tunes are supposed to have been memorized
by a skilful fiddler or piper. Perhaps the best-known of these are the
*
Fairy Dance' of Scotland and the 'Londonderry Air'.
'Dando and his Dogs'. The story of a priest, Dando, who lived in the
villageof St Germans in Cornwall, is an example of the way in which the
Devil's hunt becomes attached to a wicked human being. Dando was a
priestwho cared for nothing but sensual pleasures and hunting. Week-
days and Sundays were alike to him, and he thought nothing of leading
the hunt out, however sacred the day. One fine Sunday Dando and his
rout were hunting over the estate of Earth, as it was called, and had had a
fine and prosperous hunt, with many kills. When they paused to bait their
horses, Dando found that no drink was left in the flasks of any of his
attendants. He clamoured for it, and said, 'If none can be found on
Earth, go to Hell for it!' At that a stranger who had joined the hunt
unperceived, rode up and offered him a drink, saying that it was the
choicest brew of the place he had just mentioned. Dando drank it
eagerly, and emptied the whole flask. If they have drink like this in
'
Hell, I will willingly spend Eternity there.' In the meantime the stranger
was quietly collecting all the game. Dando demanded it back again with
furious curses. The stranger said, 'What I have, I hold.' Dando leapt off
his horse and rushed at the stranger, who lifted him by the scruff of the
neck as Dando shouted out. Til follow you to Hell for it!' and the
stranger said, 'You shall go with me.' With that he spurred his horse
with a great leap into the middle of the stream, with Dando sitting before
him. A burst of flame came up from the stream; the stranger, the horse
and Dando disappeared. But not for ever: for since that day Dando and
his hounds are from time to time heard in wild chase over the countryside.
This is one of the stories that hunt tells in Popular Romances of the West
of England (pp. 220-23).
Danes 90
The same kind of origin is given in Scandinavian tradition to Jon, who
succeedsodin as the ghastly huntsman.
[Motifs: G303. 17.2.4; M219.2.4]
that the traditional buried treasure on Dolbury Camp was put there by
the Fairies, not by the Danes.
but nobody hasn't found the treasure yet. And for why? Well, to
start up with it don't belong to they, and so they won't never meet up
with it. 'Twill go on sinking down below never mind how deep they do
dig. I tell 'ee 'tis the gold of they Redshanks as used to be seed on
Dolbury top. To be sure there's clever, book-read gentlemen as tell as
they was Danes, and another say 'twere all on account of their bare legs
being red with the wind, but don't mind they.
My granny she did tell they was fairies, ah, and all dressed in red,
and if so the treasure med be theirs. If they was Danes how do 'ee
explain all they little clay pipes as 'ee can find on Dolbury Camp. They
did call 'em * fairy pipes', old miners did. An' if there be fairy pipes
then there was fairies, and nobody need doubt they was the Red-
shanks.
Daoine Sidhe {theena shee). These are the fairy people of Ireland,
generally supposed to be the dwindled gods of the early inhabitants of
Ireland, thexuATHADADANANN, who became first the Fenian heroes
and then the fairies. Other names are however given them for safety's
sake, *the gentry', the 'good people', the *Wee Folks', 'the People
of That Town', or other euphemistic names. A good account of
these Irish fairies is given by yeats in the first few pages of his Irish
Fairy and Folk Tales. They are the typical heroic fairies, enjoying
the pleasures and occupations of the medieval chivalry. Even in modern
times their small size is not invariable; they are occasionally of human or
more than human stature. Their habitations are generally underground
or underwater, in the green raths or under the loughs or in the sea. These
underwater fairies are well described by Lady wilde in Ancient Legends
of Ireland (vol. i, p. 68). They are supposed to be those of the Fallen
91 Dee, John
Angels, too good for Hell: 'Some fell to earth, and dwelt there, long
before man was created, as the first gods of the earth. Others fell into the
sea.'
heels of the fashion for fairy stories initiated by Charles perrault, but
while Perrault's stories were true folk-tales only adorned by the admirable
style in which they were told, her fairy stories were the undisciplined
product of her own lively imagination. She indeed knew something of
folk traditions, but used them in an arbitrary way. For instance, the
theme of the bartered bed and the magic nuts is used in 'The Blue Bird',
but the fairies are entirely unconvincing, a piece of arbitrary machinery.
The stories have the quality of engaging attention, but the style is purely
literary. They are the forerunners of the Cabinet des Fees^ that monstrous
collection in which the voice of tradition grows fainter almost with each
successive tale, and the style increasingly flatulent.
Dr J. Dee and some spirits. It did no good to Dee's reputation, which has,
however, been largely vindicated by the writings of Dr Frances A. Yates.
Defects of the fairies. Among the many beliefs held about the fairies,
there is one strand which describes them as beautiful in appearance, but
with a deformity which they cannot always hide. The Scandinavian
ellewomen, for instance, have beautiful faces, but if looked at from
behind are seen to be hollow. The evil but beautiful glaistigs of the
Highlands wear trailing green dresses to conceal their goat's hoofs. The
Shetland henkies were given that name because they limped in their
dancing. J. G. Campbell, in his Superstitions of the Highlands and
Islands of Scotland^ says: *
Generally some personal defect is ascribed to
them by which they become known to be of no mortal race. In Mull and
the neighbourhood they are said to have only one nostril, the other being
imperforate.' The bean sidhe as described by
physical defects of the
him are such that she could never
under any circumstance be called
beautiful: 'The Bean Sith was detected by her extraordinary voracity
93 Denham Tracts, The
(a cow at a meal), a frightful front tooth, the entire want of a nostril, a web
foot, preternaturally long breasts, etc'
According to George macdonald, the Aberdeenshire brownies
had a thumb with the rest of the fingers joined together.
It seems likely that these characteristics were given to the fairies by
people who believed them to be fallen angels, or yet more closely related
to the Devil. The Devil's cloven hoof is perhaps one of the most common
articles of folk belief. As Alexander Roberts put it in his Treatise of
Witchcraft^ 'Yet he cannot so perfectly represent the fashion of a man's
body but that there is some sensible deformity by which he bewrayeth
himself
[Motif: F254.1]
Grose observes, too, that those born on Christmas Day cannot see
which is another incontrovertible fact. What a happiness this
spirits;
must have been seventy or eighty years ago and upwards, to those
chosen few who had the good luck to be born on the eve of this festival,
of all festivals; when the whole earth was so overrun with ghosts,
boggles, bloody-bones, spirits, demons, ignis fatui, brownies, bug-
bears, black dogs, spectres, shellycoats, scarecrows, witches, wizards,
barguests, Robin-Goodfellows, hags, night-bats, scrags, breaknecks,
fantasms, hobgoblins, hobhoulards, boggy-boes, dobbies, hob-
thrusts, fetches, kelpies, warlocks, mock-beggars, mum-pokers,
Departure of the fairies 94
A little later aubrey has a story of a fairy driven away when bells were
hung in Inkberrow Church. He was heard lamenting:
Those were only partial moves, not total evacuations, but they illus-
trate one of the factors that were said to drive the fairies out of the
country, kipling's 'Dymchurch Flit' in Puck ofPooFs Hill is probably
founded on an actual Sussex folk tradition.
Somewhere at the beginning of the 19th century, Hugh Miller recorded
what was supposed to be the final departure of the fairies from Scotland
at Burn of Eathie. It is to be found in The Old Red Sandstone as a footnote
in Chapter 1 1
On a Sabbath morning ... the inmates of this little hamlet had all
gone to church, all except a herd-boy, and a little girl, bis sister, who
were lounging beside one of the cottages; when, just as the shadow of
the garden-dial had fallen on the line of noon, they saw a long cavalcade
ascending out of the ravine through the wooded hollow. It winded
among the knolls and bushes; and, turning round the northern gable of
the cottage beside which the sole spectators of the scene were stationed,
began to ascend the eminence toward the south. The horses were
shaggy, diminutive things, speckled dun and grey; the riders, stunted,
misgrown, ugly creatures, attired in antique jerkins of plaid, long grey
cloaks, and little red caps, from under which their wild uncombed
Dependence of fairies upon mortals 96
locks shot out over their cheeks and foreheads. The boy and his sister
stood gazing in utter dismay and astonishment, as rider after rider,
each one more uncouth and dwarfish than the one that had preceded it,
passed the cottage, and disappeared among the brushwood which at
that period covered the hill, until at length the entire rout, except
the last rider, who lingered a few yards behind the others, had gone by.
*What are ye, little mannie.? and where are ye going?' inquired the
boy, his curiosity getting the better of his fears and his prudence. 'Not
of the race of Adam,' said the creature, turning for a moment in his
saddle: 'the People of Peace shall nevermore be seen in Scotland.'
used to put a stone over it, to keep the fairies from coming out when they
were playing there.
Yet, however often they may be reported as gone, the fairies still
linger. In Ireland the fairy beliefs are still part of the normal texture of
life; in the Highlands and Islands the traditions continue. Not only in the
Celtic areas, but all over England scattered fairy anecdotes arc always
turning up. Like the chorus of policemen in The Pirates of Penzance^
they say,'We go, we go,' but they don't go.
[Motif: F388]
of Man it was believed that if water was not left out for the fairies to
drink, they would suck the blood of the sleepers in the house. This was
reported by Evans Wentz in The Fairy-Faith in Celtic Countries (p. 44).
The other most obvious example of dependence was on human food.
Again and again we are told of fairy thefts of grain, milk or butter, or
97 Devil's Dandy Dogs
of them carrying away the foyson or goodness of food or cattle and
leaving only a simulacrum behind. In some of the stories, such as the
medieval tale of malekin, the explanation might be that it was a human
CHANGELING who wished to return to the world again and so refrained
from FAIRY FOOD, but the instances are too frequent to allow of that as
the sole explanation. In the friendly intercourse of fairy borrowing,
they sometimes beg for a suck of milk from a human breast for a fairy
baby, or a loan of human skill to mend a broken tool such as a broken
PED. In Ireland in particular human strength is needed to give power to
the fairy arms in faction fights or in hurling matches. Evans Wentz
gives a report of this (p. 44). kirk suggests that many of the spectacles
seen among the fairies are imitations or foreshadowings of human hap-
penings, assome of the fairy funerals are supposed to be. Indeed,
however much the fairies may seem to resent human prying and in-
fringements of fairy privacy, it would appear that the affairs of
humanity are of more importance to them than they would wish us to
suppose.
[Motifs: D2066; F267; F391]
and the wish hounds, the Welsh CWN annwn and, more loosely, to
herla's rade. This last is the legend that has the closest fairy con-
nection; most of the other spirits are more nearly allied to beliefs about
the Devil than about fairies. The Devil and his dandy dogs are the
most dangerous of all the diabolical packs, hunt, in Popular Romances
of the West of England (pp. 223-4), quotes a story of T. Quiller Couch's
in which a herdsman is only saved from being torn to pieces by the
dandy dogs by kneeling and praying:
of the hounds, and the dismal holloa of the hunter came nearer and
nearer. After a considerable run, they had so gained upon him, that on
looking back, - oh horror he could distinctly see hunter and dogs. The
!
former was terrible to look at, and had the usual complement of
saucer-eyes^ horns, and accorded by common consent to the
tail,
The Cornish devil hunts human souls. The prey of many devils are
witches; but in the Scandinavian legend od in, lately become like
it is
DANDO a demi-devil, who leads the hunt, and it is the elf-women whom
he pursues. One can see in all these varying hunts how close the con-
nection between devils, fairies and the dead can be.
[Motifs: G303.7.1.3; G303.16.2]
*
Pinch him, pinch him, blacke and blue,
Sawcie mortalls must not view
What the Queene of Stars is doing,
Nor pry into our Fairy woing.'
little more of folk fairies, having their fairy palace underground and to
Simon Steward was another of the fellowship, but only one poem of
his was published, and that in a small pamphlet called A Description of
the King a?td Q_neene of Fayries (1635). There are one or two pleasant
touches in this piece, which commemorates a New Year's custom used
in the human court as well as among the fairies, for it is called 'Oberon's
Apparell: \ Description of the King of Fairies Clothes, brought to him
on New Yeares Day in the morning, 1626, by his Queens chambermaids'.
It is one of the most attractive of these little fairy poems:
the Fachin; there was one hand out of the ridge of his chest, and one tuft
out of the top of his head, it were easier to take a mountain from the root
than to bend that tuft.' It was also mentioned that he had one leg out of
his haunch and one eye in the middle of his forehead. He was a giant.
'Doctor and the Fairy Princess, The'. Lady wilde, in her Ancient
Legends of Ireland (vol. ii, p. 191), has an unusual version of the mid-
wife TO THE fairies story, in which a famous doctor, not a midwife,
delivers the fairy lady.The fairy ointment does not occur in this
story, and the doctor saved from being held captive in fairyland
is
Late one night, so the story goes, a great doctor, who lived near
Lough Neagh, was awoke by the sound of a carriage driving up to his
door, followed by a loud ring. Hastily throwing on his clothes, the
doctor ran down, when he saw a little sprite of a page standing at the
carriage door, and a grand gentleman inside.
*0h, doctor, make haste and come with me,' exclaimed the gentle-
man. 'Lose no time, for a great lady has been taken ill, and she will
have no one to attend her but you. So come along with me at once in
the carriage.'
On this the doctor ran up again to finish his dressing, and to put up
all that might be wanted, and was down again in a moment.
'Now quick,' said the gentleman, 'you are an excellent good fellow.
Sit down here beside me, and do not be alarmed at anything you may
see.'
So on they drove like mad - and when they came to the ferry, the
doctor thought they would wake up the ferryman and take the boat;
but no, in they plunged, carriage and horses, and all, and were at the
other side in no time without a drop of water touching them.
Now the doctor began to suspect the company he was in; but he
held his peace, and they went on up Shane's Hill, till they stopped at a
long, low, black house, which they entered, and passed along a narrow
dark passage, groping their way, till, all at once, a bright light lit up the
walls, and some attendants having opened a door, the doctor found
himself in a gorgeous chamber all hung with silk and gold and on a ;
silken couch lay a beautiful lady, who exclaimed with the most friendly
greeting -
'Oh, doctor, I am so glad to see you. How good of you to come.'
'Many thanks, my lady,' said the doctor, 'I am at your ladyship's
service.'
And he stayed with her till a male child was born; but when he
looked round there was no nurse, so he wrapped it in swaddling
clothes and laid it by the mother.
'Now,' said the lady, 'mind what I tell you. They will try to put a
spell on you to keep you here; but take my advice, eat no food and
drink no wine, and you will be safe; and mind, also, that you express
no surprise at anything you see; and take no more than five golden
guineas, though you may be offered fifty or a hundred, as your fee.'
'Thank you, madam,' said the doctor, 'I shall obey you in all things.'
With this the gentleman came into the room, grand and noble as a
prince, and then he took up the child, looked at it and laid it again on
the bed.
Now there was a large fire in the room, and the gentleman took the
fire shovel and drew all the burning coal to the front, leaving a great
space at the back of the grate; then he took up the child again and laid
it in the hollow at the back of the fire and drew all the coal over it till
105 Dooinney-Oie
it was covered ; but, mindful of the lady's advice, the doctor said
never a word. the room suddenly changed to another still more
Then
beautiful, where a grand feast was laid out, of all sorts of meats and
fair fruits and bright red wine in cups of sparkling crystal.
'Now, doctor,' said the gentleman, 'sit down with us and take what
best pleases you.'
*
Sir,' said have made a vow neither to eat nor drink till
the doctor, *
I
Don. The Welsh goddess Don was the equivalent of the Irish goddess
DANA, and it seems likely that she was an immigrant from Ireland, for
the Children of Don correspond closely in character and functions to the
Children of Dana. Govannan the smith was the British equivalent of the
Irish Gobniu, Ludd or Nudd of Nuada, for both had silver hands and
GWYDiON was a many-skilled god like lug. The Children of Don were
in frequent conflict with the Children of llyr, who were the British
equivalents of the Irish Children of Lir.
misty appearance of a man who spoke and gave warning, and sometimes
by the blowing of a horn, which must have sounded rather like a Swiss
alpen-horn. Gill mentions the Dooinney-Oie in A Second Manx Scrap-
book (p. 246), and gives a longer account of various warnings received in
A Manx Scrapbook (pp. 241-4) without mentioning the Dooinney-Oie
by name. An amusing story of a Dooinney-Oie who got too fond of
playing his horn is told in Dora Broome's Fairy Tales from the Isle of Man.
HOWL A A seems almost indistinguishable from Dooinney-Oie, except
that he never speaks, but only howls before storms.
said, *the Doonie'll no be here tae kep ye.' With that she was gone.
This dragon was the terror of all the countryside. He had forty-four
iron teeth, and a long sting in his tail, besides his strong rough hide and
fearful wings.
He ate trees and cattle, and once he ate three young children at one
meal. Fire breathed from his nostrils, and for long no man dared come
near him.
Near den lived a strange knight named More of More
to the dragon's
Hall, of whom was said that so great was his strength that he had
it
once seized a horse by its mane and tail, and swung it round and
round till it was dead, because it had angered him.
Drayton, Michael io8
last the people of the placecame to More Hall in a body, and with
tears implored the knight to free them from the fearful monster, which
was devouring all their food, and making them go in terror of their
lives. They offered him all their remaining goods if he would do them
this service. But the knight said he wanted nothing except one black-
haired maid of sixteen, to anoint him for the battle at night, and array
him in his armour in the morning. When this was promised, he went
to Sheffield, and found a smith who made him a suit of armour set all
over with iron spikes, each five or six inches in length.
Then he hid in a well, where the dragon used to drink, and as it
stooped to the water, the knight put up his head with a shout and
struck it a great blow full in the face. But the dragon was upon him,
hardly checked by the blow, and for two days and a night they fought
without either inflicting a wound upon the other. At last, as the
dragon flung himself at More with the intention of tossing him high
into the air. More succeeded in planting a kick in the middle of its
back. This was the vital spot: the iron spike drove into the monster's
flesh so far, that it spun round and round in agony groaning and
roaring fearfully, but in a few minutes all was over, it collapsed into a
helpless heap, and died.
enable him to go through the sea to a dry land under it, and gave a
similar one to his human friend, which had to be thrown back when he
returned to land. Red, blue and white caps were used in various stories of
FAIRY LEVITATION. GRIGS, little South Country fairies, wore red caps.
A CLURICAUNE of the ABBEY LUBBER type is described by Crofton
Croker as wearing a red nightcap, a leather apron, long light-blue stock-
ings and high-heeled, buckled shoes. Even the mourners at the fairy
FUNERAL in Bowker's Goblin Tales of Lancashire^ though they were
sombrely clad otherwise, wore bright red caps. The green-clad fairy
ladies enjoyed a touch of red as much as the fairy men, but they intro-
duced it in their slippers, like the little lady in *The Fairies of Merlin's
Crag' from Gibbings's Folk-Lore and Legends^ Scotland who was eighteen
inches high, with long golden hair hanging to her waist, a long green
dress and red slippers. The tiny fairy gentleman who wooed Anne
JEFFERIES was too much of a dandy to wear a red cap, but he brightened
his green clothing by a red feather in his hat. In Somerset the fairies are
said to wear red, and the rougher pixies green. This is the opposite way
round to the Irish colour scheme, elves wear green. Many of the Green
Ladies of Scotland were connected with the dead, and so naturally wore
green, for green is the Celtic colour of death. The silkies of the North
of England generally wore glistening white silk, the white ladies of
Man wore white satin, and the tylwyth teg of Wales wore white.
Isobel Gowdie, the self-confessed witch who gave a vivid account of her
TRAFFIC WITH the FAIRIES, described the Fairy Queen rather prosaic-
ally: *The Qwein of Fearrie is brawlie clothed in whyt linens, and in
She was very magnificently attired ; her dress was of the richest
green, embroidered round with spangles of gold, and on her head was a
small coronet of pearls. . . One
of the children put out her hand to get
hold of the grand lady's spangles, but told her mother afterwards that
she felt nothing.
Dress and appearance of the fairies no
This magnificent vision came on a prosaic errand; she wanted to
borrow a bowl of oatmeal. In the Celtic legend of st collen and the
FAIRY KING, blue is introduced with red; the king's pages wear liveries
of scarlet and blue, impolitely denounced by the saint as, *Blue for the
eternal cold and red for the flames of hell/ Manx fairies sometimes wore
blue. In Gill's Second Manx Scrapbook (p. 248) we are told of a little
gnomish man seen between Ramsey and Milntown, about two feet high,
wearing a red cap and a long blue coat with bright buttons, white hair
and bushy whiskers. Face very wrinkled. Very bright, very kind eyes,
carrying a small but very bright lantern.
In Jenkinson's Guide to the Isle of Man 1876 (p. 75) he reports being
^
told by a farmer's wife that her mother always maintained that she had
actually seen the fairies, and described them as young girls with 'scaly,
fish-like hands and blue dresses'. The little mouse-sized fairies in the
Suffolk story of brother mike wore blue coats, yellow breeches and
little red caps. The fairies described by a friend to Walter Gill as seen in
Glen Aldyn were greyish all over, something the colour of a fungus, a
foot to eighteen inches high. The earth-bound trow in Shetland was
also grey. A sombre note is struck too in Hugh Miller's account in The
Old Red Sandstone of the departure of the fairies: the horses
*
shaggy diminutive things, speckled dun and grey, the riders stunted,
misgrown, ugly creatures, attired in antique jerkins of plaid, long grey
cloaks, and little red caps, from which their wild, uncombed locks shot
out over their cheeks and foreheads'. This confirms kirk's much earlier
statement that the fairies wore the costume of their country, as tartan in
the Highlands.
John Beaumont's fairies, whose visits to him he describes in A Treatise
of Spirits (1705), were dressed in a most unusual fashion:
They had both black, loose Network Gowns, tied with a black sash
about their Middles, and within the Network appear'd a Gown of a
Golden Colour, with somewhat of a Light striking through it; their
Heads were not dressed with Topknots, but they had white Linnen
Caps on, with lace about three Fingers breadth, and over it they had a
Black loose Network Hood.
A rather engaging dress on little people of three feet high, but not at all
It is no wonder that that lament called forth the gift of clothing that laid
him, but he did not go weeping away like the grog ach of Man, but ran
away merrily, as Mrs Bray tells us, chanting
Those that had occasion to travel that way, have frequently seen them
there, appearing like Men and Women of a stature generally near the
smaller size of Men ; their habits used to be of red, blew or green,
according to the old way of Country Garb, with high crown'd hats.
not dealt with those skilled in shape-shifting, who can change their
size and appearance at will, nor do they make allowance for the power of
glamour possessed by most of the fairies, which can only be pene-
trated by the use of the fairy ointment, or a four-leafed clover.
Highlands the s luagh or Host makes up the most numerous part of the
Unseelie Court. Duergars are the Black dwarfs of the North of England,
always full of malice and the enemies of mankind. They are mostly
SOLITARY FAIRIES. A representative story about a duergar is told in
F. Grice's Folk-Tales of the North Country. It is set in the Simonside
Hills of Northumberland. Astranger, making his way to Rothbury, lost
himself on the hills and was overtaken by darkness. He knew no land-
marks to guide him and the ground was very treacherous, so he decided
do was to shelter for the night under a rock and wait
that the only thing to
tillmorning. But as he came up to the rock he saw a faint light at a little
distance, and when he had fumbled his way towards it he found that the
light came from a small smouldering fire inside a rough stone hut, such as
the shepherds build for shelter. There were two grey stones on each side
of the fire, to the right of which was a pile of kindling and to the left two
great logs.There was no one there. The traveller went in with a thankful
heart, for hemight well have died of exposure on the hillside, revived the
fire with some of the kindling and sat down on the right-hand stone. He
was hardly seated when the door burst open and a strange figure came
into the room. He was a dwarf, no higher than the traveller's knee, but
broad and strong. His coat was made of lambskin, his trousers and shoes
of moleskins, his hat of green moss, decorated with a pheasant's feather.
He scowled at the traveller, but said not a word, stumped past him and
perched himself on the other stone. The traveller did not dare to speak
first, for he guessed that this was a duergar, and bitterly hostile to men.
So they sat staring at each other across the fire, which began to die down.
It grew bitterly cold, and at last the traveller could bear it no longer, and
put some more kindling on the fire. The dwarf looked at him with anger
and disdain, leaned back and picked up one of the two great logs. It was
twice as long as he w as and thicker than his body, but he broke it across
his knee as if it had been matchwood and wagged his head at the traveller
as much as to say, Why can't you do the like ?' The fire blazed up for a
*
time, but soon it began to die down. The kindling was all spent. And the
dwarf looked at the traveller as if to challenge him to put on the last log.
The traveller thought there was some catch in it, and did nothing. The
fire faded out and they sat on in cold darkness. Then in the far distance a
cock crew and a faint light showed in the sky. At the sound the dwarf
vanished, and the hut and fire with him. The traveller was still sitting on
his stone, but it was the topmost peak of a steep crag. If he had moved to
the left to pick up the log in answer to the duergar's silent challenge, he
would have fallen into the deep ravine and there would have been nothing
left of him but broken bones.
[Motif: F451.5.2]
*Dun Cow of Mac Brandy's Thicket, The'. There was a man called
Mackenzie who was one of the tenants of Oonich in Lochaber, and after a
time it happened that every night his cattle-fold was broken down and
the cattle grazed through his cornfield. He was sure that it was neither
the neighbours nor the cattle who were responsible, and concluded that it
must be the FAIRIES, so he fetched his brother, the one-eyed ferryman -
who had the second sight - to watch with him. Late in the night they
heard a sound as of stakes being pulled up, and the one-eyed ferryman,
moving quietly towards the far side of the fold, saw a dun, polled cow
throwing the stakes aside and butting the cattle to their feet. She then
drove them through the broken fence into the cornfield. The One-Eyed
Ferryman followed her silently, and saw her go up to the Fairy Knoll of
Derry Mac Brandy. The knoll opened before her and she went in. The
ferryman hastened after her in time to stick his dirk into the turf at the
door, so that it would not shut. The light streamed out of the knoll and
he saw everything. In the centre of the knoll sat a circle of big old grey
Dunnie 114
men round a fire on which a cauldron was burning. By this time the
farmer had come up, but could see nothing until he put his foot on his
brother's foot and then the whole scene was clear to him, and he was very
much alarmed, and wanted to go away. But the Ferryman called out in a
loud voice: * If your dun cow ever troubles Oonich fold again, I will take
everything out of the knoll, and throw it out on Rudha na h-Oitire.' With
They went down home,
that he pulled out the dirk and the door shut itself
and the dun polled cow never troubled them again.
This tale is to be found in MacDougall and Calder's Folk Tales and
Fairy Lore (pp. 280-83). I^ is an unusual example of a mischievous fairy
cow. Fairy bulls, like those of the crodh mara, may occasionally be
formidable, but the cows are generally gentle and fortunate to a herd.
he was originally the ghost of a Border reiver, who was caught and killed
robbing a granary. He had a considerable amount of plunder hidden in
one of the caves in a crag called Bowden Doors, and he died without
disclosing it, which is one of the prime reasons for haunting. The rhyme
which he was in the habit of reciting, and which is given by Henderson,
certainly bears out this assumption
Dwarfs. Germany is the great home of dwarfs, and the Isle of Riigen
has dwarfs both black and white. The Swiss mountains are also the homes
of dwarfs, but though there are many stunted and grotesque figures in
English fairy-lore, it is doubtful if they were ever explicitly called
*
dwarfs'. The best candidates for the name would be the pygmy king
and his followers who accosted KiNGHERLAin Walter Mapes's story in
his De Nugis Curialium; but he is described as more like a satyr; the
SPRIGGANS of Cornwall are small and grotesque and travel in troops
like some of the German dwarfs, but they are never so called. There are
more solitary fairies of the dwarfish kind, such as the 'wee, wee
man' of one of the Child ballads (No. 38), who is stunted and grotesque
and of great strength. His description is anticipated in a 14th-century
poem quoted in the Appendix to No. 38. The nearest approach to a
black dwarf is the North Country duergar, and the brown man of
THE MUIRS is like him. Dwarfs are often mentioned as attendants on
ladies in Arthurian legends, but these ladies hover so much between a
fairy and a mortal estate that their attendants are equally nebulous. On
the whole it is best, as kirk would say, to 'leave it to conjecture as we
found it'.
[Motif: F451]
m^mmmm^mm?^
mmumS[m[
also to transform itself more readily. Its most usual form is that of a sleek
and handsome horse, which almost offers itself to be ridden, but if any-
one is so rash as to mount it, he is carried at headlong speed into the lake
and devoured. Only his liver is rejected, and floats to shore. It is said
that its skin is adhesive, and the rider cannot tear himself off it. It also
appears sometimes as a gigantic bird and sometimes as a handsome
young man. (For a story about this transformation, see crodh mar a.)
J. F. CAMPBELL has a long passage devoted to the Each Uisge in Popular
Tales of the West Highlands (vol. iv, pp. 304-7). When we come to Each
Uisge in his horse form, it is hard to select among the stories about him.
A wide-spread tale which is possibly cautionary in origin is of several
little girls being carried away by him. A good version is told of a small
lochan near Aberfeldy. Seven little girls and a little boy were going for a
walk on a Sunday afternoon when they saw a pretty little pony grazing
beside the loch. One of the little girls mounted him, and then another and
another until all seven were seated on his back. The little boy was more
canny, and he noticed that the pony grew longer to accommodate each
new rider. So he took refuge among the high rough rocks at the end of the
loch. Suddenly the pony turned its head and noticed him. Xome on
little scabby-head,' it cried, *get on my back!' The boy stayed in shelter
and the pony rushed towards him, the little girls screaming, but unable to
pull their hands from its back. To and fro they dodged among the
rocks, but the pony could not reach the boy, and at length it tired of
trying, and plunged into the loch with its sevenfold prey on its back.
Next morning the livers of the seven children were washed up on the
shore.
The tale of the killing of a water-horse is told in McKay's More West
Highland Tales (vol. 11). There was a smith in Raasay. He had a herd of
cattle and his own family herded it. One night his daughter did not
return, and in the morning they found her heart and lungs on the loch
side known to be haunted by the Each Uisge. The smith was heart-
broken, and determined to destroy the monster. He set up a forge by the
loch and he and his boy forged great iron hooks and made them red-hot
in the fire. They roasted a sheep on the fire and the scent of it went out
over the water. A steaming mist arose, and the water-horse, like an ugly,
shaggy yearling, rose out of the loch. It seized the sheep and they grappled
it with the hooks and killed it there. But in the morning there were no
bones nor hide, only a heap of what looked like star-shine. (Star-shine is a
jelly-like substance found on the shore, probably the remnants of
stranded jellyfish, but supposed by the Highlanders to be all that is left
of a fallen star.) And that was the end of the Water-Horse of Raasay. A
similar story is told by Walter Gill of the Cabyll Ushtey.
[Motifs: bi84.i.3;F40i.3.i;F420.i.3.3;G302.3.2;G303.3.3.i.3]
Elf-bull, the. Jamieson's Northern Antiquities gives the story of the most
famous of the crodh mar a, the cow bred by the visit of a water-bull
and of the farmer too mean for gratitude:
bodied, grew to a good size, and were remarkably docile, strong, and
useful, and all ridgels. At last, one forenoon, about Martinmas, when
Elf-shot ii8
the corn was all 'under thack and raip\ as the farmer sat with his
family by the ingleside^ they began to talk about killing their Yule-Mart.
Hawkie/ said the gudeman, is fat and sleek she has had an easy life,
*
' ;
and a good goe of it all her days, and has been a good cow to us for she
;
has filled the plough and all the stalls in the byre with the finest steers
in this country side; and now I think we may afford to pick her old
bones, and so she shall be the Mart.''
The words were scarcely uttered, when Hawkie, who was in the byre
beyond the hallan^ with her whole bairn-time, tyed by their thrammels to
their stalls, walked out through the side of the byre with as much ease
as if it had been made of brown paper; turned round on the midding-
head; lowed once upon each of her calves; then set out, they following
her in order, each according to his age, along the banks of the river;
entered it; reached the holm; disappeared among the bushes; and
neither she nor they were ever after seen or heard of The farmer and
his sons, who had with wonder and terror viewed this phenomenon
from a distance, returned with heavy hearts to their house, and had
little thought of Marts or merriment for that year.
[Type: ml6o6o]
others, and afterwards alone, and confided his secret only to his
mother, declaring to her the manners, nature, and state of that people.
Being desired by her to bring a present of gold, with which that region
abounded, he stole, while at play with the king's son, the golden ball
with which he used to divert himself, and brought it to his mother in
great haste; and when he reached the door of his father's house, but
not unpursued, and was entering it in a great hurry, his foot stumbled
on the threshold, and, falling down into the room where his mother
was sitting, the two Pygmies seized the ball, which had dropped from
his hand, and departed, spitting at and deriding the boy. On recovering
from his fall, confounded with shame, and execrating the evil counsel
of his mother, he returned by the usual track to the subterraneous road,
but found no appearance of any passage, though he searched for it on
the banks of the river for nearly the space of a year. Having been
brought back by his friends and mother, and restored to his right way
of thinking and his literary pursuits, he attained in process of time the
rank of priesthood. Whenever David the Second, bishop of St David's,
talked to him in his advanced state of life concerning this event, he
could never relate the particulars without shedding tears.
He had also a knowledge of the language of that nation, and used to
recite words of it he had readily acquired in his younger days. These
Elidurus 120
words, which the bishop often repeated to me, were very conformable
to theGreek idiom. When they asked for water, they said, Udor udorum,
which signifies * Bring water;' for Udor, in their language, as well as
in the Greek, signifies water. When they want salt, they say,
Halgein udorum, * Bring salt.' Salt is and Halenin
called a'Xg in Greek,
British; for that language, from the length of time which the Britons
(then called Trojans, and afterwards Britons from Brito, their leader)
remained in Greece after the destruction of Troy, became, in many
instances, similar to the Greek.
[Motif: F370]
forever mentioned in the masques and poems, but he adds the fairy
smallness and their love of flowers, which were to become so charac-
teristic of the Jacobean fairies. The Elizabethans struck a new note in
literature there, though it was not new in tradition. It is to be found in
GERVASE OF TILBURY and GIRALDUS CAMBRENSIS.
[Motifs: F239.4.3; F261.1.1; F482]
fens and bogs. They have not a monopoly of this sport, for puck, pwca,
and the Somerset pixies play exactly the same trick, though they are
much more complex characters.
[Motifs F200-399 ; F49 1
: ; F49 1 . i]
substance found in the roots of old trees and in limestone crevices. Their
queen is mab, and they are smaller than the tylwyth teg. In a story
which Sikes collected orally at Peterstone, near Cardiff, they appear less
ethereal and more like the Somerset pixies. This is the tale of an
unfortunate farmer named Rowli Pugh who seemed to be the butt of
misfortune. If blight came anywhere, it fell on his crops; when all other
cattle were flourishing, his were ailing. His wife was an invalid with no
strength to do anything about the house or farm, and he was thinking
sadly one day that he must sell up the farm and leave, when he was
accosted by an ellyl who told him not to be troubled any longer, to tell his
wife to leave a lighted candle and sweep the fire clean, and the Ellyllon
would do the rest. The ellyl was as good as his word. Every night Rowli
and Catti went early to bed leaving the coast clear, every night they heard
laughter, merriment and bustle below them, and every morning farm
stock and farmhouse were in apple-pie order. Rowli and Catti grew
strong and sleek and crops and stock prospered. This went on for three
years till Catti grew avid for a glimpse of the little people. One night she
left her husband sound asleep, tiptoed downstairs and peeped through
a crack of the door. There was the merry throng laughing, gambolling,
working at top speed. Their merriment was so infectious that Catti burst
out laughing too. At once the candle was blown out, there was a cry and
Elves 122
a scamper, and all was quiet. The Ellyllon never came back to work at
Pugh's Farm, but he had got into the way of prosperity and his ill-
fortune did not return. A very similar story is told about the Somerset
pixies. It is one of many stories about the infringement of fairy
PRIVACY.
it was the smaller trooping fairies who were called elves, and the name
was particularly applied to small fairy boys, titan ia's 'To make my
small elves coats' is a typical example of the later use. 'Elf, however,
was as unpopular with the fairies themselves as the tactless name of
*
fairy', if we may judge from the rhyme given by Chambers in his
Popular Rhymes of Scotland (p. 324):
[Motif: F200-399]
123 Etain
that looked like him walking up to her with pain and weakness, but when
he came close she saw that it was not Ailell. They looked at each other in
silence, and the man went away. Etain waited a little and then went back
and found Ailell newly awakened and full of anger at himself. He told her
how it had been, and she appointed to meet him next morning, but the
same thing happened. And on the third morning she spoke to the strange
man. *You are not the man I have appointed to meet,' she said. 'And I
have not come out for wantonness but to heal a man who is laid under
sickness for my sake.'
'You would be better to come with me, for I was your first husband
in the days that were long ago.' 'And what is your name she said. It is
.'*'
'
easy to tell that. I am Midhir of Bri Leith.' 'And how was it that I was
taken from you ?
'
Fuamach, my first wife, put a spell upon you and blew
'
you out of the Land of tir nan og. Will you come back with me,
Etain?' But she said, 'I will not leave Eochaid, the High King, and go
away with a stranger.' He said: 'It was I put the yearning upon Ailell,
and it was I that put a spell on him that he could not come to you and
your honour was saved.' She went back to Ailell and found that the
yearning had left him and that he was healed. She told him all that had
happened, and they were both rejoiced that they were saved from doing a
treachery to Eochaid. Soon after Eochaid came back, and they told
him all that had happened, and he gave great praise to Etain for her
kindness to Ailell.
Midhir appeared once again to Etain in the likeness of the stranger
she had seen when she was a girl. No one saw him or heard the song he
sang praising the beauties of Tir Nan Og and begging her to come with
him. She refused to leave Eochaid. 'If he renders you to me, will you
come?' he said. 'If he does that I will come,' she answered, and he left
her. Soon after this a stranger appeared to Eochaid and challenged him
to three games of chess. They played for stakes, but, according to
custom, the stakes were named by the winner after the game was won.
Twice Eochaid won, and he set high stakes, the first a great tribute of
horses and the second three tasks which it took all Midhir's fairy hosts to
accomplish. The third time Midhir won and he asked for Eochaid 's wife.
Eochaid refused, and Midhir modified the demand for the right to put
his arms round her and kiss her. Eochaid granted that and set the time of
granting at the end of a month. At the end of that time Midhir appeared.
Eochaid had drawn all his forces round him and secured the doors as
soon as Midhir entered so that he should not carry her away. Midhir
drew his sword with his left hand, put his right arm round her and kissed
her. Then they rose together through the roof and the warriors rushing
out saw two white swans flying over the Palace of Tara linked with a
golden chain.
That was not the end of the story, for Eochaid could not rest without
Etain, and after years of searching he tracked her to Bri Leith, and made
125 Ethna the Bride
war on the whole realm of fairy, and made great havoc there until at
length Etain was restored to him. But the wrath of the Tuatha de Danaan
rested on Eochaid and all his descendants because of the great harm they
had wreaked upon the land of Tir Nan Og.
I have gone into this tale at some length as an example of the subtle
and poetic treatment of the heroic fairy themes in the Irish legends.
The challenge to games of chess occurs in many Celtic legends and fairy
tales. The theme of metempsychosis or reincarnation occurs often in the
early legends.
[Motifs: f68; F392 (variant)]
Ethna the Bride. Finvarra, or fin b hear a, the Irish fairy king who
was also king of the dead, though he had a beautiful queen of his own,
was amorous of mortal women, and any woman who was renowned for
her beauty stood in special danger from him. Lady wilde in her Ancient
Legends of Ireland tells of one Ethna the Bride who was said to be the
most beautiful woman then in Ireland and who was stolen by Finvarra.
Ethna was newly married, and the young lord her husband was so proud
of her beauty that he held festivities day after day. His castle was near the
fairy hill which covered Finvarra's palace, but they had been long friends,
and from time to time he set out offerings of wine to the fairy king, so he
had no fear of him. Nevertheless one evening, as Ethna was floating
through the dance, shining like moonlight in her silver dress, her hand
slipped from her partner's and she fell to the ground in a swoon. Nothing
would revive her, and they carried her to bed where she lay motionless.
In the morning she seemed to revive, but would speak of nothing but a
beautiful country which she had visited, and to which she longed to
return. At night she sank deep again into sleep. Her old nurse was set
to guard her, but in the silence of the night she too fell asleep, and when
she woke at sunrise Ethna had gone. The whole castle was roused, and
they searched high and low, but no sight, sound nor trace of her was to
be found. It was clear that the fairies had some part in her disappear-
ance, and the young lord rode off at top speed to Knock-Ma under which
his friend Finvarra lived, to seek his counsel as to how to find her. When
he reached the Rath he dismounted, and had begun to climb its slope
when he heard voices above him in the air. Finvarra is happy now,' said
*
one, 'when he has carried Ethna the Bride into his palace. Her husband
will never see her again.' 'Yet he could win her back,' said another, 'if
he could dig a deep hole down into the heart of the Rath and let the light
of day into it; but he will never win his way down, for Finvarra is more
powerful than any mortal man.' 'Yet I will conquer him,' thought the
young lord and he sent for workmen far and wide and they dug down
;
into the hill, a deep, wide trench, so that when darkness fell they thought
that their task was more than half done, and that they would reach Fin-
varra's palace by the next day. So they went to rest in high hopes. But
Ethna the Bride 126
next morning the trench was gone, and the grass grew over the hill as if
it had never been disturbed. Then most men despaired, but the young
lord had a brave heart, and he added more diggers to the many who were
working, and that day they got even deeper than the day before, but the
next morning all trace of their labour had disappeared. And the third
morning it was the same again. Then the young lord was ready to die for
grief, when he heard a voice in the air above him saying Sprinkle the
*
earth with salt and your work will be safe.' Hope sprang up again in his
heart, and he sent round and gathered salt from all his people, and that
night they covered all the piles of earth with salt before they left them.
Next morning their work had been untouched, and they set to work with
a good heart, and before the day was over they were so near to Fairyland
that when they put their ears to the clay they could hear fairy music,
and voices speaking. And one voice said: 'Finvarra is sad now, for he
knows that if one human spade cuts into his palace wall it will crumble
into dust.' Another answered: 'But if the king sends Ethna back to her
lord, we shall all be saved.' Then the voice of Finvarra rang out: *Lay
down your spades, men of earth, and at sunset Ethna shall return to her
lord.' At that the lord told his men to stop digging, and at sunset he rode
up to the mouth of the Glen, and Ethna came walking up the deep cleft,
shining like silver, and he snatched her up to his horse's back and rode
with her to his castle; but Finvarra had played him false, for when he
carried her in she lay in his arms without speech or movement, and when
they laid her on the bed she lay there like a waxen image and nothing
would rouse her, so that they began to fear that she had eaten fairy
FOOD and that her soul had remained in Fairyland. One night as the
lord was riding sadly home he heard the friendly voices in the air. And
one said It is a year and a day since Ethna came home to her lord, and
:
*
still she lies motionless, for Finvarra has her soul with him still in his
palace under Knock-Ma.' And the other answered: 'Yet her husband
could win her back to mortal life if he undid the girdle round her waist
and took out the fairy pin with which it is fastened. If he burned the
girdle and sprinkled the ashes outside her door, and buried the pin in the
earth, then her human soul would come back to her.' The young lord
turned his horse, and rode back like lightning. With great difficulty he
untangled the girdle and disengaged the fairy pin. He burnt the girdle
and scattered the ashes outside the door. Still she never moved. Then he
took the pin and buried it under a fairy thorn where no one would disturb
it. When he came back, Ethna sat up in bed and stretched out her arms
to him. She knew and remembered everything, except that the year she
had spent in Fairyland was like the dream of a single night. Finvarra
never troubled them again, and they lived out their mortal lives in great
happiness. They have long gone, but the deep cleft is still left in Knock-
Ma, and is still called the Fairy Glen.
127 Ewing, Juliana Horatia
Though Finvarra behaved with such treachery it is clear that there were
more scrupulousspirits among his people.
Since Finvarra rules over the dead his story is very near to king
ORFEO, the medieval version of Orpheus and Eury dice in which Pluto is
Euphemistic names for the fairies. Just as the Furies were called
*The Eumenides', the Kindly Ones', so were the fairies called
*
Fairies, they call Sleagh Maith, or the Good People, it would seem, to
prevent the Dint of their ill Attempts, (for the Irish use to bless all they
fear Harme of;).' E. B. Simpson in Folk Lore in Lowland Scotland (p. 93)
gives a list of some of these euphemisms.
The invisible and alert fairies for the same reason were always
mentioned with a honeyed tongue. The wily, knowing not where they
might be lurking, were careful to call them * the good neighbours',
*the honest folk', *the little folk', 'the gentry', *the hill folk', and
'the forgetful people', the *men of peace'.
[Motif: C433]
'He lived in this house long enough,' said the old lady. 'But it's not
lucky to name him.'
External soul 128
and so danced through the door, and never came back again.'
when he becomes old enough to work under the farm bailiff, and after
his penitent return works secretly in the house at night, and is taken for
the family lob. 'Amelia and the Dwarfs' is a tale of fairy kidnapping. In
this case the fairies, or dwarfs, carry off Amelia with a benevolent
motive, to reform her many faults, but as they succeed they become fond
of her, and she only escapes from them by means of a four-leafed
CLOVER. The description of the underground Fairyland, illumined by a
half-light but unlit by sun or moon, reminds one of St Martin's Land
from which the green children came. The Id-Fashioned Fairy Tales
are some of them in the French tradition, some of them parables, but
some so like the traditional fairy anecdotes that it is difficult to distinguish
them from folk-tales.
m'^im^im^im^mm
.
out of the front of his face . . ' Further on he slightly amplifies the
description
Ugly was the make of the Fachin; there was one hand out of the
it were easier
ridge of his chest, and one tuft out of the top of his head,
to take a mountain from the root than to bend that tuft.
And he [lollann] was not long at this, until he saw the devilish mis-
formed element, and the fierce and horrible spectre, and the gloomy
disgusting enemy, and the morose unlovely churl; and this is how he
was: he held a very thick iron flail-club in his skinny hand, and
twenty chains out of it, and fifty apples on each chain of them, and a
Faerie Queene, The 130
venomous spell on each great apple of them, and a girdle of the skins of
deer and roebuck around the thing that was his body, and one eye in
the forehead of his black-faced countenance, and one bare, hard, very
hairy hand coming out of his chest, and one veiny, thick-soled leg
supporting him and a close, firm, dark blue mantle of twisted hard-
thick feathers, protecting his body, and surely he was more like unto
devil than to man.
There were to have been twelve books, each consisting of twelve cantos.
Only six of these were completed, of which the first three were separately
published in 1590. Even so, it is a monumental work. Each book has a
hero, with his lady, engaged on a quest in the course of which he will
perfect one virtue. The hero of the whole is Prince Arthur, who brings
help to the heroes in each episode. He is destined to be himself the hero
of the last tale and crowning quality of magnanimity, in
illustrates the
which all other virtues are contained. In the end he will gain the hand of
Gloriana, the Faerie Queene.
The first book is about Holiness its hero is St George, the Red Cross
;
Knight, his companion and lady is Una, or Truth, and his quest is to
slay the Dragon Error and save Una's land from devastation. The hero of
the second book is Guyon, who stands for Temperance, Alma is his lady.
Guyon's quest is to defeat Acrasie, or Lust, and destroy her. The third
book is about Chastity, and the warrior princess Britomart represents
that virtue, with her irresistible spear. The subject of the fourth book is
Friendship, represented by the two young knights, Campbell and
Triamond, with their two ladies, Canacee and Cambina, sisters to the
two knights respectively and both skilled in magic. It is by a magic
draught given by Cambina that the two knights are knit in friendship.
The fifth book is about Justice, with Artegall as its hero and an iron man,
Talus or Punishment, as his page. His lady is Britomart. He has been
sent to free Irene from Grantorto. The virtue of the sixth book is Courtesy,
with Sir Calidore as its hero, whose quest is to defeat the Blatant Beast
(False Report) and whose lady is Pastorella.
The political application of the allegory is less clear. Queen Elizabeth
is both Gloriana and Belphoebe, possibly also Britomart. Prince Arthur
in Ireland, Timias Sir Walter Raleigh and Calidore Sir Philip Sidney.
131 Fairies
adamant, a magic draught, a ring which saves the wearer from loss of
blood, the Water of Life and the Tree of Life. We hear of fairy change-
lings, of shape-shifting and glamour of all sorts, and at least one
English fairy tale, the story of Mr Fox (which may be found in Jacobs's
English Fairy Tales, p. 148), is referred to. There is a profuse mixture of
fairy types, for we have a number of references to Arthurian legend,
particularly to Merlin, but there are even more classical and
references,
much of the machinery is drawn from Ovid and Homer. something
It is
of a feat to read the book straight through, though there is a compulsive-
ness about it which leads one on, and it is full of passages of particular
beauty.
Fairies. The word fairies' is late in origin; the earlier noun is fays,
*
which now has an archaic and rather affected sound. This is thought to
be a broken-down form of Fatae. The classical three Fates were later
multiplied into supernatural ladies who directed the destiny of men and
attended childbirths. 'Fay-erie' was first a state of enchantment or
GLAMOUR, and was only later used for the fays who wielded those powers
of illusion. The term 'fairy' now covers a large area, the Anglo-Saxon
and Scandinavian elves, the daoine sidhe of the Highlands, the
TUATHA DE DANANN of Ireland, the tylwyth teg of Wales, the
seelie court and the unseelie court, the wee folk and good
NEIGHBOURS and many others. The trooping fairies and the
SOLITARY fairies are included in it, the fairies of human or more than
human size, the three-foot fairies and the tiny fairies; the domestic
fairies and those that are wild and alien to man; the subterranean fairies
and the water fairies that haunt lochs, streams or the sea. The super-
natural HAGS, MONSTERS and BOGIES might be considered to belong
to a different category, and there are, of course, fairy animals to be
considered.
Fairies of medieval romances 132
Fairies of medieval romances. The earliest of the medieval romances
clearly mark launfal is a fairy
their characters as fairy people, sir
BRIDE story, with the taboo enforced by Tryamour, though to a less
fatal issue than usual; king orfeo makes the connection between the
FAIRIES and the dead as explicit as it is in many later accounts of the
origin of THE FAIRIES. The German Lanzelet is equally explicit about
the fairy nature of the lady of the lake and the tir nan og fairyland
which she inhabits. As the French sophisticated writers with their
chivalric subtleties took over the primitive matter of Celtic legends, the
fairy ladies became more of enchantresses and the magically-endowed
knights lost their god-like powers. One true fairy-tale, sir gawain
AND THE GREEN KNIGHT, appears, late in time and treated with great
Here we have the Celtic
subtlety but with full supernatural quality.
story of the beheading match, with the supernatural wizard
appearing as challenger. Here we have morgan le fay as a full evil
fairy, able even to assume a dual form as the old hag and the tempting
lady simultaneously. This story too shows a primitive form in giving a
full heroic stature to Sir Gawain. But if the shape of the story is primitive,
the style of the poetry most accomplished. The north-west had
is a poet
of quality in the anonymous author oi Sir Gawain and The Pearl.
[Motif: F300]
*
Fairies on the Eastern Green'. This
tale of an encounter between
fairies and band of smugglers is about Zennor in Cornwall, and is
a
supposed to be told by an innkeeper there. It comes from William
bottrell's Stories and Folk-Lore of West Cornwall^ Series in (pp.
92-4):
During the evening, after much coaxing, our host told the story
which his wife had spoken of as a true one telling how a company of
;
(slit quills or reeds, which give a shrill note when blown in.) Besides
there was a constant tinkling, just like old women make by rattling
pewter plates or brass pans to frighten their swarming bees home, or
to make them settle.
The men thought this noise might be from a company of young
folks keeping up a dance on the Green till a very late hour. Tom went to
see who they were and to send them home, for it wasn't desirable for
everybody to pry into the fair traders' business. Having passed the
beach, he mounted a high sand-bank to have a look round, as the music
seemed very near.
At a little distance, in hollows, between sand-banks, he saw glimmer-
ing lights, and persons like gaily dressed dolls skipping about and
whirling round. Going nearer, he beheld, perched on a pretty high
bank in their midst, a score or so of little old-looking chaps many of ;
them'.
The men pulled many fathoms from shore before they ventured to
look up, though they knew themselves safe when on the sea, because
none of the fairy tribe dare touch salt water.
At length, casting a glance landward, they saw, ranged along the
shore, a company of as ugly-looking creatures as they ever beheld,
making threatening gestures and vain endeavours to sling stones at
them.
When a furlong or so from land, the men rested on their oars, and
kept watching their assailants till near daybreak; then horses being
heard galloping along the road from Market-jew, the small people
retreated to the sand-banks and the smugglers rowed to land.
The smugglers collected their gear successfully and were not again
molested bysPRiGGANSor BuccA-boos, but bad luck was said to have
followed Tom after the encounter.
This is a neat example of the fairies' resentment of the infringe-
ment OF FAIRY PRIVACY.
[Motifs: F236.1.6; F236.3.2; F361.3]
Fairy animals. The very numerous fairy animals, of which there are
many traditions in the British Isles, may be divided into two main classes.
There are wild ones, that exist for their own purposes and in their own
right, and the domesticated ones bred and used by the fairies. It is
sometimes difficult to distinguish between these two types, because the
fairies occasionally allow their creatures to roam freely, as, for instance,
the cu SITH of the Highlands, which is generally kept as a watch dog in
the BRUGHS, but is at times free to roam at its pleasure, and the crodh
MARA, which sometimes visit human herds. But the distinction is gener-
ally clear.
The two kinds of fairy creatures occur very early in our traditions and
are mentioned in the medieval chronicles. Examples are the
GRANT, a medieval bogey-beast mentioned by gervase of til-
bury, and the small dogs and horses to be found in giraldus cam-
brensis' story of elidor.
Examples of the free fairy horses are the dangerous each uisge
of the Highlands, the hardly less dangerous kelpies, the cabyll
USHTEY of the Isle of Man, and such bogies as the brag, the trash
and the shock. All these have some power of shape-shifting. The
horses used by the fairies occur everywhere in the heroic fairy
legends, wherever there is the fairy rade in which they are to be
found. They have been taken over by the Devil where he haunts with the
135 Fairy brides
YETH HOUNDS Of the devil's DANDY DOGS, and even with the CWN
ANNWN, which once explicitly belonged to gwyn ap nudd. The
fairy horses of the tuatha de danann are the most explicitly re-
membered.
The BLACK DOGS are the most common of the wild dogs in England,
but there are many bogey-beast dogs, the bar guest, the G ally-trot,
the mauthe doog of Man, and the Shock. The domestic fairy dogs
most vividly remembered are bran and sceolan, the hunting dogs
of FINN, and in the Cu Sith; but traditions of the hounds of the
HILLS still linger in Somerset.
The fairy cattle were less fierce than the wild fairy horses. Occasionally
these were independent, like theDUNCOWOFKiRKHAM, and they were
beneficent, not dangerous. The elf-bull was a lucky visitor to any herd,
and so were the gwartheg y llyn of Wales. There were, however,
ferocious ghost bulls like the great bull of bagbury.
Of miscellaneous creatures, the most famous were the seal people, the
selkies and roane. Cats were almost fairies in themselves, but there
was a fairy cat in the Highlands, the gait sith, and a demon-god cat,
big ears, which appeared after horrible invocations.
afanc was a river monster of Wales, something like a giant beaver,
and the boobrie was a monstrous water-bird.
Goats and deer may be said to have been fairies in their own proper
shape, and many birds, particularly the eagle, the raven, the owl and the
wren, had strong fairy associations. Certain trout and salmon were fairy
creatures, and even insects had their part: the gooseberry wife
appeared as a gigantic hairy caterpillar. In fact the whole of these islands
is rich in fairy zoology.
people gone into hiding and yet creeping nervously around their con-
querors for what pickings they could find, and the subject overlaps with
FAIRY THEFTS.
[Motif: F391]
Fairy brides. From early classical times, the legends of the visits of
goddesses and nymphs to human mortals and their loving intercourse
with them have touched humanity with tragedy and splendour; for the
ends of all these intercourses between immortality and mortality have
Fairy brides 136
Here we see at least a token capture, though, as in the story of ' The
Fairy of Fan y Fach', there is some murmured instruction as to the
method of wooing to be followed. There is also the taboo imposed, for-
bidding an accidental blow with a bridle, as in a later version of the story.
Possibly the element of cold iron is involved here.
A more goddess-like fairy is Tryamour in the metrical romance of
SIR LAUNFAL, which is nearer to the legend of ossian, for here the
hero is fetched away into Fairyland, though in this tale the departure into
Fairyland makes the happy ending after the violation of taboo has been
punished and forgiven. It is possible that this may be a literary element
in the tale. The seal maidens play a large part in the fairy bride tales.
They are always unwillingly captured by the theft of their sealskins, and
escape as soon as they can get them back. The swan maidens are also
captured by impounding their feathers, but they part with them more
137 Fairy crafts
Fairy crafts. The fairies have a great reputation for various skills.
They are seen and heard working on their own account, they teach skills
to mortals and they do work for them. A vivid account of their activities
is given by J. G. Campbell in Superstitions of the Highlands and Islands
I'm not much of a believer in most of the stories some ones is telling,
but after all a body can't help believing a thing they happen to see for
themselves.
I remember one winter's night - we were living in a house at the
Fairy crafts 138
time that was pulled down for the building of the Big Wheel. It was a
thatched house with two rooms, and a wall about six foot high dividing
them, and from that it was open to the scrabs, or turfs, that were laid
across the rafters. My Mother was sitting at the fire busy spinning,
and my Father was sitting in the big chair at the end of the table taking
a chapter for us out of the Manx Bible. My brother was busy winding a
spool and I was working with a bunch of ling, trying to make two or
three pegs.
'There's a terrible glisther on to-night,' my Mother said, looking at
the fire. *An' the rain comin' peltin' down the chimley.'
*Yes,' said my Father, shutting the Bible; 'an' we better get to bed
middlin' soon and let the Lil' Ones in to a bit of shelter/
So we all got ready and went to bed.
Some time in the night my brother wakened me with a: *Shish!
Listen boy, and look at the big light tha's in the kitchen!' Then he
'
rubbed his eyes a bit and whispered
:
and the whirring that was going on. And let anybody say what they
like, that's a thing I've seen and heard for myself.
A
A story given by W. W. Gill in Manx Scrapbook (p. 291) is of
spinning ostensibly done by spiders, but he thinks almost certainly by
the fairies
for her, but after the work was finished they wove her, all out of their
own silk thread, a shawl of miraculous delicacy and beauty. It was pre-
served in the family for several generations, but has now disappeared,
139 Fairy crafts
like the two Fairy Cups, the Mylecharaine Cross, and other Insular
treasures.
Gill confirms this story by one from the Isle of Mull in which the
came
fairies spoken wish and performed the acts of spinning and
at a
weaving by a simple invocation. They then clustered round the table
expecting to be fed, but as the woman had nothing to give them, she had
at last to clear the house by the simple stratagem of raising an alarm of
fire in their fairy hill.
This story raises the question of whether the fairy spinning was an
actual performance or a piece of glamour which deceived human
senses. It will be remembered that in the Cornish version of tom tit
TOT, 'Duffy and the Devil', all terrytop's spinning disappeared when
he was routed, and the Squire had to walk home naked. This perhaps is
not a fair parallel, for Terrytop is explicitly described as a devil, not a
fairy.
Of the other crafts in which fairies are distinguished, the most curious
and contradictory is smithy work, when we consider the fairies' fear of
cold IRON. GNOMES Were, from of old, reputed metal-workers, and many
famous swords and breastplates were wrought by them, but in the tale of
'The isleofsanntraigh' the fairies, who were governed by the dirk
stuck into the hillside, taught their captives unusual skill in metal-work,
from which the rescued boy afterwards profited. As is common in folk-
lore, there is no explanation of this anomaly. A notable literary use of this
theme is made by Rudyard kipling in 'Cold Iron', one of the stories
in Puck ofPooFs Hill
lepracauns were reputed to be highly skilled at their trade, but
since there is no record that they made shoes for other than fairy feet,
there is no means of testing this.
goblins labouring in the mines were proverbial in the 17th century
for producing no results by their deedy labours. Boat-building, on the
other hand, was a work on which they nightly laboured and which they
could transfer to human proteges. Evans Wentz, in The Fairy-Faith in
Celtic Countries (pp. 106-7), collected a story from a Barra piper about
how an apprentice boat-builder, who had picked up a fairy's girdle, was
given the gift of a master's skill when he returned it to her. The gift
remained even after he had told how he acquired it.
One undoubted gift of the fiiries was that of skill in music, and there
are many stories of how the MacCrimmons, the most famous family of
Scottish pipers, were given their skill by the gift of a black chanter to a
despised younger son of the family. The gift was accompanied by
tuition. Many songs and airs have come out of fairy hills and have sur-
vived the change into the human world. It is clear that whatever fairy
skills are the work of glamour, their music survives in its own right.
There is a town a few miles distant from the Eastern Sea, near which
are those celebrated waters commonly called Gipse. A peasant of
. .
this town went once to see a friend who lived in the next town, and it
was late at night when he was coming back, not very sober; when lo!
from the adjoining barrow, which I have often seen, and which is not
much over a quarter of a mile from the town, he heard the voices of
people singing, and, as it were, joyfully feasting. He wondered who
they could be that were breaking in that place, by their merriment, the
silence of the dead night, and he wished to examine into the matter
more closely. Seeing a door open in the side of the barrow, he went up
to it, and looked in and there he beheld a large and luminous house,
;
Fairy dogs. There are a number of varieties of fairy dogs. There are
those domesticated to the fairies, either as watch-dogs or as hunting
dogs. (For these, see cu sith, CWN annwn, which also fulfil the func-
tion of the spectral pack (see below), the hounds of the hill, with
individuals such as bran and sceolan and farvann.) There are
solitary dogs of the bogey-beast type, black dogs, with the guar-
dian BLACK dog and the church grim as a contrast, gally-trot,
the GRANT and the mauthe doog as menacing individuals, and there
are the spectral packs, usually accompanied by demonic huntsmen:
Cheney's hounds, dando and his dogs, the devil's dandy
1^1 'I'liiry Dwrliiiif^. on Selena Moor, ilic*
IXX.S, r.AMKIII. IIOtlNI)'., (iMlHllt. KAM III I'., illld YIIM I lOI 1 r>l l>'.
All I licsc ill c I ypr'i ol I lie l.ni y doj/, .\\n\ 'ioiiic p.ii I k iiI.ii 'i will Ix found ol
;i VIM I K)
AIKYI.ANI) JH }/iveii ill iio'llM KM.'m Trudmonx and llrarlh'
I
udr St()nc\ r;/ Wtsl (lornirall {y(t\. II, p|». (>S ''>•''), wlii( li illiifili;il(/j very
well llic Ixlicf'i (»n (lie OKH.IN'. 01 Nil, AIKIl.S and mn liil lii'ilory ntill I
li( Id III ( ioMi Willi ill tlie iinddir of I lie IunI cciiMiry. It i.*; ii lioin(-li(-i fairy-
land tliiiii dial iina^'.ined in HoIIkH'm oiIki nloiy of Ki( liaid Ve|/o(^i
exjxiK IK (•«, hill It ^.ivcK a ( (iinj)l( Ic illiiiiliiilion of the oiif/in h( lief of ihe.
iAiK IIS as (he i>agan dead, of the dangers of laNlinf/ aik I v i(>()i> and of
the dwindliiif/ HV/.v and pr)wers of the fairie.'i. A ondeiiMcd ( veifiion of thm
lon^', and int(-re<;tin|/ Mtoiy will he hiiIIk ieiit to |/ive itM flavr)iii 'Wwm.
faiiie.'i with their dwindhn^.', powei'i and rcidily \t,\\n- an iinpM f/jon ihal
reinind'i one Kf>inehow of ,')Wift''i Stnildhnip,'j;
Sehna Mooi and who w( nl out lo iIk ni iidihoin hi:/ niii on* lUf-'hl lo
order drink for the I liii v<f;t I Ioiih ik xl day I le h ft lli< inn, hut im vri
arrived home. 'I hey f;eai( hcd for luni foi three dayfi, and at lii'J ,
pa<:';inf/
within half a mile of hi<; home, they heard do|/M howling, uid .< hf>/';(
th<re ih( y ffxnid Mr Noy hH\ axlccp, llc \N'AH Niif i)ri.t»e.d fo mv. th.ii it
was mr>rnmg ah(ady, and was very da/ed and he wihh red, hut at la,
they got his striry from him lie had niiide a short ut through the (
moor, hut had lo.Hl lii.s way and had wandered, h« t)if»ui',lit, ni.ur/ inihfj
over (ountry unknown lo him, until he saw lights in the distaiM e iuid
heard music, lie hiiriied tr>ward<; it, thinking that he had ( r)me at last
hut they looked to him vcfy Winall, .Hid ili< u hcflcllCM and l.ihh !; ,uid
cu[)s were small lr>o 0<iite dose to him stood a girl in white, i.dler than
the rest, and ()laying a kind of tamhrxirine, I he. tunes were. Iiv<"ly, and
the dancers were the nimhiesi he had ever M-.tu. Soon llie girl gave the
landxiurine \(} an old fellow near, and went into the house lo fet( h out
a hla( k ja(k (*f ale fr*r the c(>mpany. Mr NV/y, who loved daiK ing and
Tairy Dwelling on Selena Moor, the' 142
would have been glad of a drink, drew near to the corner of the house,
but the girl met his eyes, and signed to him to keep back. She spoke a
few words to the old fellow with the tambourine, and then came
towards him.
'Follow me into the orchard,' she said.
She went before him to a sheltered place, and there in the quiet
starlight, away from the dazzle of the candles, he recognized her as
Grace Hutchens, who had been his sweetheart for a long time, but had
died, or was thought to have died, three or four years before.
*
Thank the stars, dear William,' she said, 'that I was on the look-out
to stop ye, or ye would this minute be changed into the small people's
state, like I am, woe is me!'
He would have kissed her, but she warned him anxiously against
touching her, and against eating a fruit or plucking a flower if he
wished ever to reach his home again.
'For eating a tempting plum in this enchanted orchard was my
undoing,' she said. 'You may think it strange, but it was all through
my love for you that I am come to this. People believed, and so it
seemed, that I was found on the moor dead; what was buried for me,
however, was only a changeling or a sham body, never mine, I should
think, for it seems to me that I feel much the same still as when I lived
to be your sweetheart.'
As she said this several little voices squeaked, 'Grace, Grace, bring
us more beer and cider, be quick, be quick!
'Follow me into the garden, and remain there behind the house;
be sure you keep out of sight, and don't for your life touch fruit or
flower.'
Mr Noy begged her to bring him a drink of cider too, but she said
she would not on his life; and she soon returned, and led him into a
bowery walk, where all kinds of flowers were blooming, and told him
how she came there. One evening about dusk she was out on Selena
Moor looking for a stray sheep, when she heard Mr Noy hallooing to
his dogs, so she took a short-cut towards him, and got lost in a place
where the ferns were above her head, and so wandered on for hours
until she came to an orchard where music was sounding, but though
the music was sometimes quite near she could not get out of the
orchard, but wandered round as if she was pixy-led. At length, worn
out with hunger and thirst, she plucked a beautiful golden plum from
one of the trees, and began to eat it. It dissolved into bitter water in her
mouth, and she fell to the ground in a faint. When she revived she
found herself surrounded by a crowd of little people, who laughed and
rejoiced at getting a neat girl to bake and brew for them and to look
after their mortal babies, who were not so strong, they said, as they
used to be in the old days.
She said their lives seemed unnatural and a sham. 'They have little
143 Fairy food
our religion,' she said in answer to his surprised look, *but star-
worshippers. They don't always live together like Christians and
turtle-doves; considering their long existence, such constancy would
be tiresome for them; anyhow, the small tribe seem to think so.'
She told him also that she was now more content with her condition,
since she was able to take the form of a small bird and fly about near
him.
When she was called away again Mr Noy thought he might find a
way to rescue them both so he took his hedging gloves out of his
;
pocket, turned them inside out and threw them among the fairies.
Immediately all vanished, Grace and all, and he found himself standing
alone in the ruined bowjey. Something seemed to hit him on the head,
and he fell to the ground.
Like many other visitors to Fairyland, Mr Noy pined and lost all
interest in life after this adventure.
Fairy food. There are various accounts of fairy food. The small, homely
FAIRIES, such as that in the Worcestershire story of the broken ped
and its variants, bake small, delicious cakes which they give to their
benefactors. Those fairies about whom tales ofFAiRY borrowing are
told often beg for loans of grain, and return it honestly. According to
It is doubtful if this diet has any folk foundation. It may well be the
product of Herrick's own fancy. In one of Lady wilde's more grue-
145 Fairy funerals
There Men travell much abroad, either presaging or aping the dis-
mall and tragicall Actions of some amongst us; and have also many
disastorous Doings of their own, as Convocations, Fighting, Gashes,
Wounds, and Burialls, both in the Earth and Air. They live much
longer than wee; yet die at last, or at least vanish from that State.
A little later he says: *They are not subject to sore Sicknesses, but
dwindle and decay at a certain Period, all about ane Age.'
Some people are not certain that their funerals are not part of this
*
presaging or aping the dismall and tragicall Actions' of men; at least it is
so in Bowker's 'Fairy Funeral', in his Goblin Tales of Lancashire. Two
Fairy funerals 146
men were once walking home towards Langton village on a clear moon-
light night. One was the old cow-doctor, Adam, and the other was a
lively young fellow called Robin. As they came up to the church the first
stroke of twelve sounded and they passed it as the chimes pealed out. A
moment later they stopped, for the peal of the passing-bell began to
ring. They counted the strokes, and after twenty-six they stopped - Robin
was twenty-six years old. They wondered who it could be among his
companions, but decided that they would know in the morning, and
hurried on towards home. But as they reached the drive and lodge of the
ancient abbey, the gate swung open and a little dark figure came out with
a red cap on his head. He was waving his arms and singing a sweet but
mournful dirge, and he was followed by a procession dressed like him
which bore in the midst of it a tiny coffin with the lid pushed back so that
the face was visible. The two men drew back into the hedge, but as the
coffin passed old Adam leant forward, and in the moonlight saw the face
of the corpse. 'Robin, mi lad,' he said, 'it's the picter o' thee as they
hev i' the coffin!' Robin started forward, and saw that it was indeed the
miniature of his own face. The bell still tolled and the funeral cortege
passed on towards the church. Robin took it for a death warning and
determined to know the appointed time. Adam tried to restrain him,
but he hurried after the feeorin, and, touching the leader, he asked,
trembling, 'Winnot yo' tell mi heaw lung I've to live.^' At once, with a
flash of lightning and a spatter of rain, the whole procession vanished,
and the two men made their way homeward as best they could through
wind and rain.
From that time Robin was a changed man. There was no more riot
and merriment for him. His only comfort was to sit with old Adam at
night and talk over what they had seen and heard. In a month's time he
fell from a stack and was fatally injured.
This is the fullest account of a warning funeral, but there are reports
of them in Galloway and Wales. The Welsh corpse-candles are among
the WILL o' THE WISP phenomena discussed by aubrey and Sikes, but
these are ascribed to the spirits of the dead rather than to the fairies.
The funeral of a genuine fairy, indeed the Fairy Queen, is described
by HUNT in Popular Romances of the West of England (p. 102). This is a
shortened version of his tale.
One night an old man called Richard was returning home late with a
load offish from St Ives when he heard the bell of Lelant Church tolling
out, with a heavy, muffled sound, and saw a light from the windows. He
drew near and peered in. The church was brightly lighted, and a crowd
of little people were moving along the central aisle, with a bier carried
between six of them. The body was uncovered; it was as small as the
tiniest doll, and of waxen beauty. The mourners were carrying flowering
myrtle in their hands, and wearing wreaths of small roses. A little grave
had been dug near the altar. The body was lowered into it, and the
147 Fairy horses of the Tuatha de Danann, the
fairies threw their flowers after, crying aloud: *Our queen is dead!'
When one of the Httle grave-diggers threw in a shovelful of earth so
dismal a cry arose that Richard echoed it. At once the lights went out,
and the fairies rushed past him like a swarm of bees, piercing him with
sharp points. Richard fled in terror, and thought himself lucky to have
escaped with his life.
It is notable that these fairies, though they showed the normal dis-
like of prying intruders, and hence of an infringement of fairy
PRIVACY, were undeterred by crucifix (see cross) or consecration. They
must indeed have belonged to the seelie court.
[Motifs: D1825.7.1; F268.1; F361.3]
Fairy horses of the Tuatha de Danann, the. All the heroic fairies
spent a great part of their time in solemn rides, and their horses, large or
small according to the riders, were often described. The fairies
Fairy levitation 148
described by el id or were small, but noble, and they had horses and
hounds proportioned to their size, the Welsh gwragedd annwyn
rode on milk-white horses and the fairy rade described in the Scottish
ballads was on horses of varying colours richly caparisoned with tinkling
bells. The tuatha de danann, who were conquered and driven under-
ground by the Milesians and who afterwards dwindled down into the
DAOINE SIDHE, were the very cream of the heroic fairies, and their
horses were eloquently described by Lady wilde in her Ancient Legends
of Ireland (vol. i, pp. 178-9 and 182-3):
And the breed of horses they reared could not be surpassed in the
world - fleet as the wind, with the arched neck and the broad chest
and the quivering nostril, and the large eye that showed they were
made of fire and flame, and not of dull, heavy earth. And the Tuatha
made stables for them in the great caves of the hills, and they were
shod with silver and had golden bridles, and never a slave was allowed
to ride them. A splendid sight was the cavalcade of the Tuatha-de-
Danann knights. Seven-score steeds, each with a jewel on his forehead
like a star, and seven-score horsemen, all the sons of kings, in their
green mantles fringed with gold, and golden helmets on their head,
and golden greaves on their limbs, and each knight having in his hand
a golden spear.
And so they lived for a hundred years and more, for by their en-
chantments they could resist the power of death.
A few pages later she tells of the last of these royal steeds:
Of the great breed of splendid horses, some remained for several
centuries, and were at once known by their noble shape and qualities.
The last of them belonged to a great lord in Connaught, and when he
died, all his effects being sold by auction, the royal steed came to the
hammer, and was bought up by an emissary of the English Govern-
ment, who wanted to get possession of a specimen of the magnificent
ancient Irish breed, in order to have it transported to England.
But when the groom attempted to mount the high-spirited animal,
it reared, and threw the base-born churl violently to the ground, killing
[Motifs : F241 .
1 ; F241 . 1 . 1 .1]
top rose into the air and joined the party. 'Hupp, Horse and Handocks'
is another cry. A longer one given in the Shetland Folk Book (vol. in) is
out, 'Well dune, Watson's auld ploughbeam!' - for that was his mount
- and found himself alone, and back in the furrow from which he had
started.
The commonest fairy levitation stories are those in which the guest on
the flight goes with his hosts, piskies, trows or witches, to
fairies,
carouse in a distant cellar, drinks too much and finds himself alone in the
cellar in the morning with a gold cup in his hand and no convincing
way of accounting for his presence.
When the revellers are witches, the means of levitation are often red
caps, but there is one fairy legend, given in E. M. Leather's The Folk-
Lore of Herefordshire^ in which white caps are used. The plot and the
final rescue of the boy is much closer to the witch stories:
Once there was a boy who wandered away from the right path on a
journey to his home, and lost himself in a big wood night came on, ;
and the other, Here's after,' and they suddenly disappeared, as though
*
flying. Afraid to stay in the hut alone, and seeing another white cap
hanging at the bed's head, the boy seized it, saying, 'Here's after.' He
was immediately transported to the fairy ring outside the door of the
hut where the little women were dancing merrily. Then one said,
*
Here's off to a gentleman's house,' and the other, * Here's after,' so
the boy did likewise, and found himself on the top of a tall chimney.
The first fairy said, 'Down the chimney,' and the others repeating the
usual formula, down they went, first to the kitchen, and then to the
cellar.Here they began collecting bottles of wine to take away; they
opened one, and gave it to the boy, who drank so greedily that he fell
asleep; on waking, he found himself alone, and in fear and trembling,
went up to the kitchen, where he met the servants, and was taken
before the master of the mansion.
He could give no satisfactory account of himself, and was con-
demned to be hanged.
On the scaffold he saw, pushing eagerly through the crowd, a little
woman carrying a white cap, and wearing a similar one. She asked the
judge the prisoner might be hanged in the cap, and he gave his
if
consent. So she walked up to the scaffold, and placed it on the lad's
head, saying, 'Here's off!' He quickly said, 'Here's after!' and away
they went like lightning to the turf hut. Here the fairy explained that
she had been displeased by his taking the magic cap, and that if be-
friended by fairies he must in future never take liberties with their
property. This he promised, and after a good meal was allowed to
depart to his home.
or food. The most famous utensil lent was the Frensham Caldron, men-
tioned by AUBREY in The Natural History of Surrey (vol. iii). There was
a fairy hill near Frensham, to which everyone who needed an unusually
large cooking pot resorted, asked for the loan of the pot, mentioned the
need he had of it and the date at which he would return it, on which the
pot was handed out to him. Aubrey unfortunately does not mention
whether the fairy was invisible or seen. The arrangement worked smoothly
until one unpunctual borrower forgot to return the caldron on the speci-
fied day. When at length he brought it back it was not accepted, so it was
brought back and hung in the vestry of Frensham Church, where it was
to be seen in Aubrey's day, though it has since disappeared.
When a loan is returned to them, they accept only the fair equivalent
of what they have lent, neither less nor more. If more is offered they
take offence, and never give an opportunity for the same insult again.
Fairy market, or fair. The most famous of the fairy markets was held
inSomerset at Blackdown near Pitminster. It is first mentioned in detail
by BO VET in his Pandaemonium, or The DeviVs Cloyster (p. 207). It is
quoted by keightley:
minster and Chestonford, not many miles from Taunton. Those that
have had occasion to travel that way have frequently seen them,
appearing like men and women, of a stature generally near the smaller
size of men. Their habits used to be of red, blue or green, according to
the old way of country garb, with high crowned hats. One time about
fifty years since, a person living at Comb St Nicholas, a parish lying
on one side of that hill, near Chard, was riding towards his home that
way, and saw, just before him, on that side of the hill, a great company
of people, that seemed to him like country folks assembled at a fair.
There were all sorts of commodities, to his appearance, as at our
Fairy market, or fair 152
admired what the meaning of what he saw should be. At length it came
to his mind what he had heard concerning the Fairies on the side of that
hill, and it being near the road he was to take, he resolved to ride in
amongst them, and see what they were. Accordingly he put on his
horse that way, and, though he saw them perfectly all along as he came,
yet when he was upon the place where all this had appeared to him, he
could discern nothing at all, only seemed to be crowded and thrust, as
when one passes through a throng of people. All the rest became in-
visible to him until he came to a little distance, and then it appeared to
him again as at first. He found himself in pain, and so hastened home;
where, being arrived, lameness seized him all on one side, which con-
tinued on him as long as he lived, which was many years; for he was
living in Comb, and gave an account to any that enquired of this
accident for more than twenty years afterwards and this relation I had
;
from a person of known honour, who had it from the man himself
There were some whose names I have now forgot, but they then
lived at a gentleman's house, named Comb Farm, near the place
before specified; both the man, his wife, and divers of the neighbours,
assured me they had, at many times, seen this fair-keeping in the
summer-time, as they came from Taunton-market, but they durst not
adventure in amongst them; for that everyone that had done so had
received great damage by it.
p. 145), in which the fairies are described as fairies and yet are identified
with the dead.
The fairies of Blackdown, however, seem to have had their gentler
moods. Ruth Tongue in County Folklore (vol. viii, p. 112) says that the
PIXIES have now taken over Somerset from the fairies and hold their fair
in the same place. She tells of a covetous old fellow who saw the pixy fair
and took a fancy to a gold mug there. He urged his pony into the middle
of the fair, seized the mug and made off. In the morning, when he went to
look at his prize, it had turned into a great toadstool, and the pony was
scamble-footed, or lame, for the rest of his days.
In a rather earlier story, pieced together in Miss Tongue's youth,
pixies are called 'vairies' and receive an old friend courteously, rewarding
153 Fairy morality
There were a Varmer over-right our place did zee the vairies to their
Market, and comed whoame zafe tew. Mind, he did'n never vorget to
leave hearth clean 'n a pail of well water vor'n at night, 'n a girt dish
of scalt cream tew. My granny did zay her'd get'n ready vor'n many's
the time. Zo when her rode up tew stall, zee, all among the Vair, 'n
axed mannerly vor a zider mug a-hanging up, the vairies answers 'n
zo purty as if they were to Taunton Market. With that Varmer lugs
out his money-bag 'n pays, 'n what do 'ee believe They gived 'n a heap
!
of dead leaves vor his change, quite serious like, Varmer he took 'n
serious tew, then her wishes 'n Good-night, arl,' 'n her ride whoame.
'
He d' put zider mug on table, 'n spread they dead leaves round 'n
careful, then he d' zay, ' Come morn, they won't none o' they be yur,
but 'twere worth it to zee the liddle dears' Market.'
Come morn, when Varmer went to get his dew-bit avore ploughing
what do 'ee zee on table but a vine silver mug 'n lumps of gold all
round 'n.
Fairy morality. Wherever there were fairy beliefs there has always been
a distinction drawn between the good and the bad fairies, the seelie
COURT and the unseelie court, as they put it in Scotland, as between
the HOSTS and the fairies in the Highlands. An old Barra piper inter-
viewed by Evans Wentz in The Fairy-Faith in Celtic Countries (p. 106)
made a distinction between the two.
*
Generally,' he said, 'the hosts were evil and the fairies good, though
I have heard that the fairies used to take cattle and leave their old men
rolled up in the hides. I saw the men who used to be lifted by the
. .
hosts. They would be carried from South Uist as far south as Barra
Head, and as far north as Harris. Sometimes when these men were
ordered by the hosts to kill men on the road they would kill instead
either a horse or a cow; for in that way, so long as an animal was killed,
the injunction of the hosts was fulfilled.'
FAIRIES UPON MORTALS. It will be noticed that even the *good fairies'
were not scrupulous about stealing cattle from mortals.
In England, the picture was the same, though more naively expressed.
In Leather's The Folk-Lore of Herefordshire^ for instance, the house-
keeper at Pontrilas Court told of the beliefs of old Mary PhilHps when
she was young.
She told us how to be very careful not to offend the wicked old
fairies, would do us dreadful injury. These always accompanied
or they
the pretty bright fairies, who were always draped in white, with wands
in their hands and flowers in their hair.
In general it may be said of the good fairies that they hold to the saying,
*A11 that's yours is mine, mine is my own', at least as far as
all that's
humans are concerned (see fairy thefts). They are more scrupulous
about dealings among themselves. In Jessie Saxby's Shetland Traditional
Lore (Chapter 10), there is the story of a trow boy who was guilty of
theft from a Trow
There was said to be a boy sometimes seen wandering about the
mires o' Vaalafiel, the Sma' Waters, and the burn which meanders
from Helyawater to the Loch of Watley.
Whenever the boy was seen he was clad in grey and weeping sadly.
His history, which I got from a woman belonging to Uyeasound, who
called it 'Gude's truth', is here given as nearly as I can remember.
'The Trows are not honest. They will klikk (steal) anything they can
find. But they never, never tak aught frae one o' themselves. No! that
wad be the worst faut o' any ! They and eager)
are aubar (very greedy
to get silver, and a boy spoon frae a Kongl-
o' their ain stole a silver
Trow. He frae Trowland on the moment and condemned
was banished
to wander y(?r ever among the lonesome places o' the Isle. But once a
year - on Yule Day - he was allowed to veesit Trowland for a peerie
start; but a' he got was egg-shells to crack atween his teeth, followed by
a lunder upon his lugs, and a wallop ower his back. So he wanders
wanless, poor object But so it Maun be for dat's their law
!
!
said his guide. And the narrative - quoted from the Brython (vol. i) -
continues
*Rhys, the father of our race, bade us, even to the most distant
descendant, honour our parents and ancestors; love our own wives
without looking at those of our neighbours and do our best for our
;
about him he lost sight of the country oi Plant Rhys and found himself
^
good fairies. The tales were conceived when the morals of the com-
munity were on the same pattern as that of a savage. The narrators felt
no uneasiness about partial charity or disproportionate punishment
because considerations of abstract morality had never been presented to
them.
[Motifs: D2066; F172.1; F365]
the blinding of the seeing eye. There are dozens of such stories with slight
modifications, but Professor John Rhys in Celtic Folklore (vol. I, pp. 211-
13) gives what may well be the complete story, the tale of Ei lean. The
fairy ointment occurs in another, slightly different story, cherry of
ZENNOR. In this story in hunt's collection a country girl seeking service
is engaged by a fairy widower as nursemaid to his little boy, and one
of her duties is to anoint the eyes of her charge every morning. Her
master is amorous and friendly and she is very happy with him, until
curiosity about the strange things that happen in her new home leads her
to use the ointment on her own eyes, when she sees all sorts of things
going on around her, her master as amorous with the midget fairies at the
bottom of the spring as he ever was with her. Jealousy leads her to betray
herself, and her master regretfully dismisses her though he does not
injure her sight. It is clear from the story that the fairy master's first wife
was a mortal, which suggests that the ointment was needed only for
hybrid fairies, for whole fairies by their own nature could see through the
glamour.
[Motifs: F235.4.i;f36i.3]
Fairy ped, the. One of the tales of the small, homely fairies who are
glad of human help is told by Ruth Tongue in County Folklore (vol. viii,
pp. 1 16-17) in a story of a broken ped:
157 Fairy rade, the
A farm labourer whose way took him across Wick Moor, heard the
sound of someone crying. It was someone small, and within a few steps
he came across a child's ped (spade or shovel) broken in half. Being a
kindly father himself he stopped and took a few moments to mend it
neatly and strongly, never noticing that he was standing close to the
barrow called 'Pixy Mound'.
Putting down the mended ped he called out, 'There 'tis then - never
cry no more,' and went on his way.
On his return from work the ped was gone, and a fine new-baked
cake lay in its place.
Despite the warnings of his comrade the man ate it and found it
*
proper good'. Saying so loudly, he called out, 'Goodnight to 'ee,' and
prospered ever after.
V the night afore Roodsmass I had trysted wi' a neeber lass, a Scots
mile frae hame, to talk anent buying braws i' the fair:-we had nae
sutten lang aneath the hawbuss, till we heard the loud laugh o' fowk
riding, wi' the jingling o' bridles, We banged
and the clanking o' hoofs.
up, thinking they wad ryde owre us - we kent nae but
; was drunken it
fowk riding to the fair, i' the fore night. We glowred roun' and roun',
and sune saw it was the Fairiefowks' Rade. We cowered down till they
passed by. A leam o' light was dancing owre them, mair bonnie than
moon-shine they were a wee, wee fowk, wi' green scarfs on, but ane
:
that rade formost, and that ane was a good deal langer than the lave,
wi' bonnie lang hair bun' about wi' a strap, whilk glented lyke stars.
Fairy thefts 158
They rade on braw wee whyte naigs, wi' unco lang swooping tails, an*
manes hung wi* whustles that the win' played on. This, an* their
tongues whan they sang, was like the soun* of a far awa Psalm. Marion
an' me was in a brade lea fiel', whare they cam by us, a high hedge o'
hawtrees keepit them frae gaun through Johnnie Corrie's corn - but ;
they lap a' owre't like sparrows, an' gallop't into a green knowe beyont
it. We gade i' the morning to look at the tredded corn, but the fient a
[Motif: F241.1.0.1]
Fairy thefts. Even setting aside their thefts of human beings, mortal
babies, beautiful maidens, nursing mothers and so on, there is no doubt
that the fairies, like all wild creatures, felt themselves to have a right to
any human possessions, particularly food (see fairy morality).
According to kirk and J. G, Campbell, the Highland fairies do not
steal actual food - except for grain and occasionally meal - but leave the
appearance of the thing and take the substance out of it, the *foyson*,
as Kirk calls it, or the Uoradh'' according to the Gaelic word used by
Campbell. They can take the goodness out of cheese, so that it floats in
water like a cork, out of butter, bread or bannocks. Sometimes they
allure cattle away into the fairy knowes, but more often they leave the
appearance of a beast behind, as the ox is left in the tale of the tacksman
OF AUCHRIACHAN. Similar stories are told of the Shetland trows.
Campbell denies that the fairies ever take milk, and this may be true in
the Highlands, but it is not so everywhere, hunt has a story of a cow
who was a great favourite with the fairies and who always held back some
of her milk for them. They were invisible to human sight as they milked
her, until one night the dairymaid, who was milking the cows in the
meadow, plucked a four-leafed clover in the pad of grass with which
she softened the pail on her head, and saw the tiny people swarming about
with their little pipkins, caressing the cow and milking her. In stories
about the fairy ointment, the owners of the seeing eye generally
detect the fairies pilfering in the market place, scraping over the pats of
butter and so on. Tales of fairy borrowing exhibit them in a very
different character, for they are generally scrupulous about returning what
they have borrowed, and often give something in addition to those who
obliged them. Campbell says that the fairies can only take what people do
not deserve to have, what they have grumbled at or refused to share,
which gives them some resemblance totheABBEYLUBBER and his kind.
There may be some foundation for this, but it does not seem to be borne
out by all the anecdotes he tells. However, many of the stories seem to
illustrate the old saying that ill-gotten gains never prosper.
[Motif: F365]
159 Fairy trees
Fairy trees. Nearly all trees have some sacred association from very
early times, but some are more sacred than others. There is the magical
trilogy of Oak and ash and Thorn. There are the fruit-bearing trees,
especially Apple and Hazel; there are rowan, Holly and Willow, Elder
and Alder. Some trees seem to be regarded as having a personality of
their own, and some are more specifically a haunt of fairies or spirits.
Most people would probably think first of an oak as a sacred tree, wor-
shipped by the Druids, and it is strong enough certainly to stand in its
own right, though everyone knows the couplet,
Fairy folks
Are in old oaks,
and many oak coppices are said to be haunted by the sinister oak men.
Hawthorn has certain qualities of own, but it is primarily thought of
its
Ellum do grieve.
Oak he do hate.
Willow do walk
If you travels late.
that if one elm was cut down a neighbouring elm would pine and die in
sympathy. Oaks, however, as fitted their ancient, god-like status, bitterly
resented being cut, and an oak coppice which sprang from the roots of a
felled oakwood was malevolent and dangerous to travel through by night,
more especially if it was a blue-bell wood. Willows were even more
sinister, for they had a habit of uprooting themselves on a dark night and
following a solitary traveller, muttering, tolkien is faithful to folk
tradition in the ogre-ish behaviour of Old Man
Willow. Wood-Martin,
in his Traces of the Elder Faiths of Ireland^ devotes some attention to tree
beliefs. For instance, speaking of the sacred ash, he mentions one in the
parish of Clenor in County Cork, whose branches were never cut,
though firewood was scarce all round, and another in Borrisokane, the
old Bell Tree, sacred to May Day rites, of which it was believed that if
any man burnt even a chip of it on his hearth his whole house would be
burned down. A similar fate was brought down on himself by a cottager
who tried to cut a branch from a sacred elder overhanging a saint's well.
He tried three times twice he stopped because his house seemed to be on
;
Fairy trees i6o
fire, but found it a false alarm. The third time he determined not to be
put off by appearances and carried the branch home, only to find his
cottage burnt to the ground. He had had his warning. There are two
views of the elder. It has been a sacred tree, as we may see from Hans
Andersen's 'Elder-Flower Mother'. In Lincolnshire, too, it used to be
thought necessary to ask the tree's permission before cutting a branch.
The formula was 'Owd Gal, give me of thy wood, an Oi will give some of
moine, when I graws inter a tree' {County Folk-Lore^ vol. v, p. 21). The
flowers and fruit were much esteemed for wine, the tree was a shelter
against flies, and it was said also that the good fairies found protection
under it from witches and evil spirits. On the other hand, in Oxfordshire
and the Midlands, many elders were strongly suspected of being trans-
formed witches, and they were supposed to bleed if they were cut. The
witch of the Rollright Stones took the form of an elder tree according to
the popular legend. D. A. Mac Manus in The Middle Kingdom^ an
explanation of comparatively modern fairy beliefs in Ireland, devotes a
chapter to fairy trees, and gives many examples of the judgements falling
on people who have destroyed sacred thorn trees. He believes some trees
to be haunted by fairies and others by demons, and gives one example of
a close group of three trees, two thorns and an elder, which was haunted
by three evil spirits. He says that when an oak and ash and thorn grew
close together, a twig taken from each, bound with red thread, was
thought to be a protection against spirits of the night.
In England, ash was a protection against mischievous spirits, but in
Scotland the mountain ash, rowan, was even more potent, probably
because of its red berries:
as the old saying went. Red was always a vital and conquering colour. A
berried holly was potent for good. On the other hand, a barren one - that
is, one that bore only male flowers - was thought to be malevolent and
dangerous. Two fruit-bearing trees, apple and hazel, had specially
magical qualities. Hazel-nuts were the source of wisdom and also of
fertility, and apples of power and youth. There was some danger attached
Not many years since a very pretty girl called Jenny Permuen lived
in Towednack. She was of poor parents, and lived in service. There
was a good deal of romance, or what the old people called nonsense, in
Jenny. She was always smartly dressed, and she would arrange wild-
flowers very gracefully in her hair. As a consequence, Jenny attracted
much of the attention of the young men, and again, as a consequence,
a great deal of envy from the young women. Jenny was, no doubt, vain;
and her vanity, which most vain persons will say is not usual, was
accompanied by a considerable amount of weakness on any point con-
nected with her person. Jenny loved flattery, and being a poor, un-
educated girl, she had not the genius necessary to disguise her frailty.
When any man told her she was lovely, she quite admitted the truth of
the assertion by her pleased looks. When any woman told her not to be
such a fool as to believe such nonsense, her lips, and eyes too, seemed
to say you are only jealous of me, and if there was a pool of water near,
nature's mirror was speedily consulted to prove to herself that she was
really the best-looking girl in the parish. Well, one day Jenny, who had
been for some time out of a situation, was sent by her mother down to
the lower parishes to *look for a place'. Jenny went on merrily enough
until she came to the four cross roads on the Lady Downs, when she
discovered that she knew not which road to take. She looked first
one way and then another, and she felt fairly puzzled, so she sat down
on a boulder of granite, and began, in pure want of thought, to break
off the beautiful fronds of ferns which grew abundantly around the
spot she had chosen. It is hard to say what her intentions were, whether
to go on, to return, or to remain where she was, so utterly indifferent
did Jenny appear. Some say she was entirely lost in wild dreams of
self-glorification. However, she had not sat long on this granite stone,
when hearing a voice near her, she turned round and saw a young
man.
'Well, young woman,' says he, 'and what are you after.'*'
Tairy Widower, The' 162
*
I am after a place, sir/ says she.
*And what kind of a place do you want, my pretty young woman?'
says he, with the most winning smile in the world.
*
I am not particular, sir,' says Jenny I can make myself generally ;
'
useful.'
*
Indeed,' says the stranger; *do you think you could look after a
widower with one little boy ?
*
I am very fond of children,' says Jenny.
*
Well, then,' says the widower, *
I wish to hire for a year and a day a
young woman of your age, to take charge of my little boy.'
*And where do you live ? inquired Jenny. '
'Not far from here,' said the man will you go with me and see ?
;
'
'But mother'
'Never mind mother, I'll send word to her.'
'But my clothes' -
'The clothes you have will be all you require, and I'll put you in a
much gayer livery soon.'
'Well, then,' says Jane, "tis a bargain' -
'Not yet,' says the man; 'I've got a way of my own, and you must
swear my oath.'
Jenny looked frightened.
'You need not be alarmed,' said the man, very kindly; *I only wish
you to kiss that fern-leaf which you have in your hand, and say, "For a
'
year and a day I promise to stay."
163 'Fairy Widower, The
'
Is that all ? ' said Jenny so she kissed the fern-leaf and said -
;
Hill and valley were covered with flowers, strangely varied in colour,
but combining into a most harmonious whole; so that the region
appeared sown with gems which glittered in a light as brilliant as that
of the summer sun, yet as mild as the moonlight. There were rivers
clearer than any water she had ever seen on the granite hills, and water-
falls and fountains; while everywhere ladies and gentlemen dressed in
seen, and he wore a green silken coat covered with ornaments of gold.
'Now,' said he again, 'I must introduce you to your little charge.' He
led Jenny into a noble mansion in which all the furniture was of pearl
and ivory, inlaid with gold and silver, and studded with emeralds.
After passing through many rooms, they came at length to one which
was hung all over with lace, as fine as the finest cobweb, most beauti-
fully worked with flowers; and, in the middle of this room was a little
cot made out of some beautiful sea-shell, which reflected so many
colours that Jenny could scarcely bear to look at it. She was led to the
side of this, and she saw, as she said, 'One of God's sweetest angels
*Fairy Widower, The* 164
sleeping there.'The little boy was so beautiful that she was ravished
with delight.
*This is your charge/ said the father; *I am the king in this land,
and I have my own reasons for wishing my boy to know something of
human nature. Now you have nothing to do but to wash and dress the
boy when he wakes, to take him to walk in the garden, and to put him
to bed when he is weary.'
Jenny entered on her duties, and gave, and continued to give, satis-
faction. She loved the darling little boy, and he appeared to love her,
and the time passed away with astonishing rapidity.
Somehow or other she had never thought of her mother. She had
never thought of her home at all. She was happy and in luxury, and
never reckoned the passing of time.
Howsoever happiness may blind us to the fact, the hours and days
move onward. The period for which Jenny had bound herself was
gone, and one morning she awoke and all was changed. She was sleep-
ing in her own bed in her mother's cottage. Everything was strange to
her, and she appeared strange to everybody. Numerous old gossips
were called in to see Jenny, and to all Jenny told her strange tale alike.
One day, old Mary Calineck of Zennor came, and she heard, as all the
others had done, the story of the widower, and the baby, and the
beautiful country. Some of the old crones who were there at the time
said the girl was 'gone clean daft.' Mary looked very wise - Crook *
'I hope my arm may never come uncrooked if I have told ye a word
of a lie,' repeated Jenny.
'Uncrook your arm,' said Mary.
Jenny stretched out her arm.
Mary; 'and she has been carried
*It is truth the girl is telling,' said
by the Small People some of their countries under the hills.'
to
'Will the girl ever come right in her mind ?' asked her mother.
'All in good time,' said Mary; 'and if she will but be honest, I have
no doubt but her master will take care that she never wants.'
Howbeit, Jenny did not get on very well in the world. She married
and was discontented and far from happy. Some said she always pined
after the fairy widower. Others said they were sure she had misbehaved
herself, or she would have brought back lots of gold. If Jenny had not
dreamt all this, while she was sitting picking ferns on the granite
boulder, she had certainly had a very strange adventure.
I
165 Farvann
Fairy Master', the heroine is Grace Treva and the Fairy Master is Bob o'
the Carn. The ointment and the return to her home occur in this
fairy
tale, but Grace is given her wages, and after some little time of pining she
married a farmer and settled down to a happy human life. In this tale the
old mother-in-law. Aunt Prudence, kept a village school. It is therefore
probable that Bob o' the Cam's first wife was human, and that the child
needed the ointment to give him fairy sight.
[Type: ML4075. Motifs: D965; D971.3; F211.3; F370; F372; F376]
'
p. 503) says:
crib, so as to be just clear of the calf's head. 'Becaze,' said he, 'the calf
is rid every night by the farisees, and the stone will brush them off.'
Endimion^ in the anonymous Maides Met amorpho sis and the wisdome
OF dr dodypol, and above all in a midsummer night's dream.
Queen mab in Romeo and Juliet is even more minute than the elves
who waited on titan a. The Jacobean poets followed hard on the
i
written before - one of the books printed was Caxton's Babees Book
first
to train pages in etiquette, and there were Latin and French conver-
sation books, but works of fiction were first written expressly for children
in the i8th century. At the end of the 17th century the sophisticated
French fairy-stories ofpERRAULT and Madame d'aulnoy were trans-
lated into English. They began as real traditional tales, polished to meet
the taste of the French court, and they were equally popular in England.
Half the court seem to have tried their hands at them, and as time went
on they moved farther away from their original. The fairy god-
mothers, already at one remove from folk fairies, became relentless
moralists, driving their proteges along the path to virtue. The trend
persisted into the 19th century, andwas not until a quarter of it had
it
passed that the researches of the folklorists began to have some effect on
children's literature. The Romantic Revival, however, had begun before
this to affect the writings of the poets. Collins, scott, hogg and Keats
wrote in the folk-fairy tradition, and as the century went on writers of
children's stories followed them; Jean ingelow and J. H. E wing are
among the best. At the beginning of the 20th century, an extreme
tenderness and sensibility about children almost overwhelmed the folk
fairies and turned them into airy, tenuous, pretty creatures without meat
or muscles, made up of froth and whimsy. Rudyard kipling fought
against this tendency in Puck of Pooka's Hill^ and now, in tolkien, his
predecessors and successors, we enjoy a world in which imagination has
superseded fancy; but whimsy is still with us in the works of the weaker
writers.
isallowed the benefit of the doubt and only the fairy sight is taken from
her. In the tale of ^cherry of zennor', Cherry had wilfully offended
to spy on her master from jealousy and she was left the sight of her
human eye and only banished from Fairyland. In the parallel story of
jenny permuen, Jenny made no mention of the fairy ointment and
reported herself as sent back from Fairyland when the year and a day for
which she had been hired was over. No penalty except that of inability to
return was imposed on them The most
for reporting their adventures.
severe punishment was rightly inflicted on Joan, Squire Lovell's house-
keeper, in hunt's story in Popular Romances of the West of England
Faults condemned by the fairies i68
(p. Ill) of *
How Joan Lost the Sight of her Eye'. This was inflicted for
sheer meddling. Joan was on no legitimate business, but was merely
paying a friendly call on Betty Trenance, reputed to be a witch but
actually a fairy. Peeping through the latch-hole before she knocked, she
saw Betty anointing her children's eyes with a green ointment, which she
hid carefully away before answering the door. Joan, however, contrived
to get hold of the ointment, and touched her eye with it with the usual
result.When she betrayed her fairy sight to Betty's husband, he not only
blinded her right eye but tricked her into a ride on a devilish horse who
nearly carried her into Toldava fowling pool in the company of the Devil
and all his rout.
People who spied on the fairy revels or boasted of fairy favours were
generally punished, sometimes with blights and illnesses, and
those who stole fairy treasures did so in danger of their lives. Spies were
often punished only by pinching, like Richard of Lelant, the old fisherman
who saw Lelant Church lit up and climbed up to peep in at a window.
Inside the church he saw the funeral procession of a fairy queen, and
foolishly betrayed himself by an exclamation of surprise. At once the
fairies flew past him, pricking him with sharp weapons. He only saved
his life by flight (Hunt, Popular Romances^ p. 102). The old miser on
THE FAIRY GUMP in Hunt's story (p. 98), who tried to capture the royal
dais and table at the revels on the Gump, deserved a severer punishment.
Just as he raised his hat to cover the high table, a whistle rang out, a
thousand cobwebs were thrown over him and he was bound to the earth,
pinched, pricked and tormented till cockcrow. In the morning he
hobbled down to the town, no richer than he had been, and permanently
tormented by rheumatism. It must be acknowledged that he deserved
it.
leave out clean water for the fairy babies and refused to get up when
reminded of it. Her companion dragged herself out of bed to set the
water and was rewarded with a silver sixpence, but the milkmaid was
punished by seven years' painful lameness. Scolds and wife-beating
husbands are both likely to be punished. Ruth Tongue gives a story in
County Folklore (vol. viii) of an old bully of a farmer, the scourge of his
family, who met his death in a bog because of the ill-will of the fairies.
In short, the faults chiefly condemned by them are undue curiosity,
meanness, sluttishness, ill-temper and bad manners.
[Motifs: F235.4.1; F361.3; F361.14]
169 Fennel, or Finnen
Fays. *Fay' was the earliest form in which the word fairy' appears. It is
*
the fays, and only later became applied to the people working the en-
chantment rather than to the state of illusion.
Feens, or Fians. finn and his Fi anna Fin were in the Scottish Gaelic
tradition translated into Finn and the Feinne, and the Fenian brochs
were said to be built by them. According to David mac R itch IE, in his
Testimony of Tradition and other writings, the Feens were a dwarfish
Ugrian people who were spread over Finland, Lapland, Norway, Sweden,
Denmark, northern Germany, England, Scotland, Ireland and Wales,
and who were conquered and driven underground by the Milesians or
Scots. This follows the old Irish traditional history (see tuatha de
DAN ANN) and is plausibly presented by Mac Ritchie with a wealth of
evidence, though with more attention to that which confirms his theory
than to that which tends to disprove it. He also makes the silkies and
ROANE a part of the same pattern, Finmen and Finwomen in their seal-
skin kayaks. If we subscribe to his theory, we have to abandon the great
figure of OSS IAN, towering on his white horse above the puny modern
men, for a stunted, cunning magician with almost superhuman
strength of muscle, but we may leave them their music, tale-telling and
wealth of golden treasure.
[Motif: Di 825.7.1]
Fenoderee was working for the RadclifFes of Gordon. During his time
there he was dissatisfied with Big Gordon, the farmer, because he blew
hot and cold with the same breath, blowing on his fingers to warm them
and his porridge to cool it. But he left Gordon in the end because of a
giftof clothes, and with a very similar rhyme. In his next place he put
himself to great trouble to round up a hare with the sheep, as so many
HOBS have done. In Sophia Morrison's tale he seems rather more of a
BOGIE, for he once terrified the miller's wife in Glen Garragh Mill, and
was by her to draw water with a sieve so that she could bake him a
set
cake. According to Miss Morrison, too, the Fenoderee has a wife with
whom he quarrels like an ordinary stone-throwing giant. There seems
to be some confusion here.
Walter Gill, in A Second Manx Scrapbook (p. 326), translates 'Yn
Folder Gastey', *The Nimble Mower', a delightful song about the
Fenoderee
Finoderee stole at dawn to the Round-field,
And skimmed the dew like cream from a bowl;
The maiden's herb and the herb of the cattle.
He was treading them under his naked sole.
He was swinging wide on the floor of the meadow,
Letting the thick swath leftward fall;
he not only mowed them, he raked and carried for them, reaped,
for
made bands, and built the stack for them, threshed it and
tied sheaves
stacked the straw again, herded sheep and cattle, and whisked horse-
loads of wrack and stone about the land like the little giant he was. He
attacked his jobs like a convulsion of nature, making the hard ground
soft and the soft ground water - hence the Curraghs. When he mowed
he flung the grass to the morning star or the paling moon without heed
to the cock's kindly word of warning from the near-by farmyard. He
could clear a daymath in an hour and want nothing better than a
crockful of bithag afterwards. The concentrated fury of his threshing
resembled a whirlwind, an earthquake. Doomsday; his soost was a
blur and the air went dark with the flying husks. In the zeal and zest of
his shepherding he sometimes drove an odd animal over the cliffs,
allowing, but he made up for that by folding in wild goats, purrs and
hares along with the sheep. For he was a doer, not a thinker, mightier
in thew than in brain, and when he should have been cultivating his
intelligence at the village school between his nights of labour he was
curled up asleep in some hiding-place he had at the top of the glen.
It will be seen in this passage that Gill thinks it possible that the
Finoderee was plural, not singular, but this would discount the story of
his banishment.
Dora Broome, in Fairy Tales from the Isle ofMan^ has a rather different
story, in which Fenoderee is invoked by a foolish man to cure his little
red cow. Fenoderee appears and cures the cow but carries it off'in the end.
It is interesting to see how many of the widely-spread anecdotes, some of
them international tale types, have attached themselves to the Fenoderee.
[Motifs: F252.4; F381.3; F405.11]
Feriers, or Ferishers. A Suffolk name for the fairies. They are also
called FARISEES or frairies. Camilla Gurdon in County Folk-Lore
(vol. I, p. 36) quotes an extract from Hollingworth's History of Suffolk
From the same source there is an account of a child just saved from
being carried off" by the Feriers, and another of a woman who found a
CHANGELING in her baby's place, but contrary to the ordinary practice,
173 Fetch
she was so kind to it that the Feriers were grateful and left a small piece of
silver in her pocket every morning.
Ferries. The most usual name for the Shetland and Orcadian fairies
is TROWS, and all the usual elfish and fairy legends are told about them.
Occasionally, however, they are called *
Ferries', but there seems to be no
difference of meaning in the two words except that ferry is more often
used as an adjective as in ferry tuns', tunes learnt from the Trows or
*
Ferrishyn (ferrishin). A Manx name for the fairie tribe; the singular
is 'Ferrish'. Gill supposes it from the English Fairies'. He
to be derived *
[Motif: E723.2]
Fianna, the 174
Fianna {feen-a\ the. The great fighting force of Ireland, serving under
the Ard Righ, or High King, and it was at its greatest when finn Mac
Cumhal was its last and greatest leader. The account of the Fianna and
of the career of Finn Mac Cumhal, drawn from the Ancient Manuscripts
of Ireland, is to be found in Lady Gregory's Gods and Fighting Men and
also in O'Grady's Silva Gadelica. An account of the manuscript sources
of these tales is given in Professor O'Curry's Lectures on the MS. Materials
of Ancient Irish History. James Stephens's Irish Fairy Tales., illustrated by
Arthur Rackham, gives a delightfully humorous turn to some of the
stories.
The Fianna were an order of chivalry whose qualifications were even
more rigid than those of King Arthur's Round Table. They are given in
detail in Gods and Fighting Men (pp. 169-70):
And the number of the Fianna of Ireland at that time was seven
score and ten chief men, every one of them having three times nine
fighting men under him. And every man of them was bound to three
things, to take no cattle by oppression, not to refuse any man, as to
cattle or riches;no one of them to fall back before nine fighting men.
And there was no man taken into the Fianna until his tribe and his
kindred would give securities for him, that even if they themselves
were all killed he would not look for satisfaction for their death. But if
he himself would harm others, that harm was not to be avenged on his
people. And there was no man taken into the Fianna till he knew the
twelve books of poetry. And before any man was taken, he would be
put into a deep hole in the ground up to his middle, and he having
his shield and a hazel rod in his hand. And nine men would go the
length of ten furrows from him and would cast their spears at him at
the one time. And if he got a wound from one of them, he was not
thought fit to join with the Fianna. And after that again, his hair would
be fastened up, and he put to run through the woods of Ireland, and
the Fianna following after him to try could they wound him, and only
the length of a branch between themselves and himself when they
started. And if they came up with him and wounded him, he was not let
join them; or if his spears had trembled in his hand, or if a branch of a
tree had undone the plaiting of his hair, or if he had cracked a dry stick
under his foot, and he running. And they would not take him among
them till he had made a leap over a stick the height of himself, and till
he had stooped under one the height of his knee, and till he had taken a
thorn out from his foot with his nail, and he running his fastest. But if
he had done all these things, he was of Finn's people.
It was good wages Finn and the Fianna got at that time; in every
district a townland, in every house the fostering of a pup or a whelp
from Samhain to Beltaine, and a great many things along with that.
But good as the pay was, the hardships and the dangers they went
175 Fin Bheara
through for it were greater. For they had to hinder the strangers and
robbers from beyond the seas, and every bad thing, from coming into
Ireland. And they had hard work enough in doing that.
Fin Bheara {fin-vara). The Fairy King of Ulster. Lady wilde seems
to regard him as the king of the dead. In 'November Eve', a story in her
Ancient Legends of Ireland (vol. i), she tells how a fisherman, Hugh King,
negligently returning late from the fishing on November Eve, once got
caught up in a Fairy Fair and found that all the dancers were dead men
whom he had known. Finvarra and his wife drove up to the fair in a
coach with four white horses: 'Out of it stepped a grand, grave gentleman
all in black and a beautiful lady with a silver veil over her face.' In another
tale, ETHN A THE bride, we see Finvarra as the thief of beautiful human
women, a theme reminiscent of the medieval king orfeo. In vol. 11 there
is another story of Finvarra as a horseman on a black horse who lent
one of the Kirwans of Galway a jockey by means of whom his horse won
a great race, and afterwards took him to dinner in a grand mansion -
actually, probably Knockma, Finvarra's fairy mound - where he
Finn, or Fionn 176
gradually recognized the splendid company as the dead whom he had
known. Though he ate the banquet and drank the fairy wine, he came to
less harm than most mortals who violate the taboo against partaking of
FAIRY FOOD. He was escorted safely home; the only harm he received
was a burnt ring round his wrist left by a girl whom he had loved in old
days and who had died before their marriage.
The brief mentions of Finvarra in Wentz's The Fairy-Faith in Celtic
Countries lay less stress on his role as king of the dead and more on his
territorial holding.
[Motifs: F109; F160.0.2; F167.12; F184; F252.1]
Finn, or Fionn (f-yoon). The last and greatest leader of the fianna.
He was the son of Cumhal (' Coo-al ') Mac Baiscne, who had been head
of the Fianna of Ireland and had been killed by the sons of Morna who
were contending against him for the headship. Finn's mother was Muirne,
granddaughter of Nuada oftheTUATHADEDANANN, and of Ethlinn, the
mother of lug of the Long Hand, so he was of godlike and fairy race.
After Cumhal was killed, Finn's mother sent him away to the care of a
female Druid, for the sons of Morna were looking for him to kill him too.
There he was trained, strenuously and in secret, and sent from place to
place for safety and further education. He was trained in poetry, and he
acquired two magical skills; whilst he was in training to the poet Finegas
he accidentally tasted the salmon of knowledge and gained his magic
tooth, and he drank a mouthful of water of the well of the moon which
gave him the power of prophecy. At last his training was complete, and he
went up at the time of Samhain ('Sow-in') to the High King's palace at
Teamhair (*Tara'). The High King recognized him by his likeness to his
father, and putting the smooth horn into his hand, which gave him
immunity from attack, he asked him who he was. Finn told him his whole
story and asked to be admitted to the Fianna and the king granted it to
;
him, for he was the son of a man whom he had trusted. Now every year at
Samhain for the past nine years the Hall of Teamhair had been burned
down by a fairy musician called aillenmacmidhna, who played so
sweet an air that no one who heard it could help falling asleep, and while
they slept he loosed a burst of flame against the place so that it was con-
sumed. That night the king asked the Fianna if any man among them
would attempt the watch, and Finn offered to do so. While he was going
the round an old follower of his father offered him a magic spear of
bitterness, which smelt so sharply that it would keep any man awake.
By the use of this spear, Finn killed Aillen and rescued the Hall for ever.
He was made leader of the Fianna, and GoU Mac Morna, his chief and
most bitter enemy, made willing submission to him, and was ever after
his true follower and friend, though he still picked quarrels with all his
kinsmen. Many stories of his adventures were told, of his hounds and
cousins, BRAN AND SCEOLAN, of the birth of his son o is in, the poet and
177 ^^^ Darrig, or Fir Dhearga
warrior, of his old age, and the last sad moment when he let the saving
water trickle through his fingers, leaving Diarmuid to die in revenge for
his unwilling abduction of Grania, Finn's young queen.
[Motifs: A5 1 1.2.3; A511.3; A524.1.1; A527.2]
According to Lewis Spence in The Fairy Tradition (p. 58), the Fir Chlis
were supposed to be those fallen angels whose fall was arrested before
they reached the earth. This Christian theory ofthe origin of fairies
was particularly prevalent in the Highlands, for almost every Highlander
was a theologian. The Suffolk name for the Northern Lights is perry
DANCERS.
Fir Darrig, or Fir Dhearga {fir yaraga), Ofthe Fir Darrig, yeats says
in Irish Fairy and Folk Tales (p. 80)
The Far Darrig (fear dearg), which means the Red Man, for he
wears a red cap and coat, busies himself with practical joking, especi-
ally with gruesome joking. This he does, and nothing else.
material for a story. The Far Darrig in this story is described as the big
man, *a gigantic fellow, the tallest of the four'. The Fear Dearg of
Munster was, according to Crofton croker, a little old man, about two
and a half feet in height, wearing a scarlet sugar-loaf hat and a long
scarlet coat, with long grey hair and a wrinkled face. He would come in
and ask to warm himself by the fire. It was very unlucky to refuse him.
The CLURICAUNE in his account was only six inches high. There is,
however, another Fir Darrig, a red-headed man, who occurs in stories of
humans trapped in Fairyland. He is generally taken to be a human captive
in Fairyland, and it is his advice and help which enables the human
visitor to escape. Examples are found in Lady wilde's Ancient
to be
Legends of Ireland (vol. i), *
Fairy Music' and 'Fairy Justice', and the
same character occurs in many of the Scottish stories.
[Motifs: F233.3; F369.4; F375]
Fomorians, the. A race of demons, hideous and evil, against whom most
of the successive invaders of Ireland had to fight. There is no record of
their arrival, so presumably they had been there from the beginning,
surviving the various hazards that exterminated the successive waves of
colonizers. According to the Book of Conquests, the first unnamed in-
habitants had perished in the Great Flood. Then came the children of
179 Foul-Weather
Partholon, who waged war against the Fomorians and were finally
destroyed by a great pestilence. After them came the people of Nemed,
who fared even worse against the Fomorians than their predecessors, for
they were enslaved by them and had to pay every November a yearly
two thirds of their children and two thirds of their cattle. At
tribute of
length in a great battle they conquered the Fomorians and killed Conann,
their king; but they themselves were so cruelly diminished in numbers
Then came the fir bolgs, who had no trouble
that they left the country.
with the Fomorians, but were defeated by another wave of invaders, the
TUATHADEDANANN. The Tuatha conquered the Fir Bolgs, but allowed
them to retain the province of Connacht. They also came into conflict
with the Fomorians, but compromised with them to a certain extent, even
to intermarriage. However, the war broke out again in the end, and the
Fomorians were finally conquered at the second battle of Moy tura. It has
been suggested among the theories of fairy origins that these
successive waves of invasion describe the conflicts of religious cults and
practices. If this is so, the Fomorians would represent a primitive religion
that entailed barbaric human and animal sacrifices.
The Highland Fomorians were a race of giants, less evil than the Irish
demons.
[Motifs: A1659.1; A1659.1.1; Gioo.i; S262]
'
If you can tell me my name by the time the church is built,' said the
dwarf, ' I shall do it for nothing but if you cannot I will take your heart
;
for forfeit.'
The king knew then that the little old man was a gnome of the Moun-
tain, but he thought to himself that he might well be dead before the work
was finished, and if his life was gone he would care little what happened
to his heart, so he consented.
The cathedral rose as if by magic. No work was done on it by day, but
Four-leafed clover i8o
at night swarms of gnomish creatures toiled on it. The king suggested one
addition after another, but he had only to suggest
it for it to be done next
Loudly and harshly she sang, but her song was music to the king, for it
told him the name of his adversary. He crept past the cave and ran down
the whole way into his city. It was dark by that time and the gnome was
up on the topmost spire fixing the gilded weathercock that would com-
plete the building. The king stood and called at the top of his voice: *Set
it straight, Foul-Weather.' At that the gnome fell with a crash straight
down from the tower, and was broken into smithereens, as if he had been
made of glass. And the weathercock on that great cathedral has been
crooked from that day to this.
[Type: 500. Motifs: C432.1 F381.1; H512; H521; N475]
;
Foyson. The term used by kirk for the essential goodness that is taken
out of food by the fairies. See also fairy thefts.
adaptation of a Danish legend which satirizes the sloth and gluttony of the
monastic friars, a popular subject in England, as elsewhere, from the 14th
century onwards which led to the abbey lubber stories among others.
The English treatment is unsystematic, and Friar Rush becomes more
and more of a hobgoblin and less and less of a devil as the wandering
tale trickles on. It starts with a commission from Hell of the kind treated
in Ben Jonson's The Divell is an Ass, by which Rush is sent on temptation
duty to an abbey of friars, whom he faithfully leads into gluttony, lechery
and sloth until he is unmasked, changing into the form of a horse, and
banished to haunt an uninhabited castle. Even in this part he displays a
kind of innocent good-fellowship, for he delights in visiting village
Frid 182
taverns and seems to find real pleasure in the company of the rustics.
When he leaves his castle and enters into other service, he becomes very
much of a ROBIN goodfellow, doing prodigious labours for his new
master and playing tricks upon the lascivious friar who is making love to
his mistress. In his next service, he changes sides so much as to tell his
new master that his young mistress is possessed by a devil and to recom-
mend him to send her to the now-reformed abbot for exorcism. There is
nothing in the end of the story to suggest that he eventually becomes a
willo'thewisp, though it might well be that he was banished from
Hell for his treachery, and, not being eligible for Heaven, assumed the
form of the ignis fatuus, as in other legends whose heroes were
ineligible for either place. At least it makes it quite plausible to suggest
that Milton's 'Friar's lanthorn' was a reference to Friar Rush, though
Kittredge in his monograph The Friar's Lantern is inclined to think that
there is no ground for the identification.
[Motifs: F470.0.1; G303.3.3.1.3; G303.9.3.1; G303.9.4; K1987]
of milk were poured upon the hills of Gairloch, Ross and Cromarty. He
suggests that the fairly widespread tale of a piper who, followed by his
dog, explored the windings of an underground cavern and never returned
from it, though the sound of his music was followed above ground for
several miles, is related to the Fridean. The dog returned hairless, as
dogs do from encounters with fairies, and died when it came out into
the open.
[Motif: VI 2.9]
Fuath (foo-a). 'The Fuathan' was the generic term for a number of
spirits, generallymalicious and dangerous, who had a close connection
with water, lochs, rivers and sometimes the sea. J. F. Campbell counts
them as water spirits, though J. G. Campbell denies that they are in-
variably so, but Mackenzie in Scottish Folk Lore and Folk Life agrees with
G
Gabriel Hounds. The cries and wing-beats of migrating birds, par-
ticularly geese, are sometimes taken to be the baying of superterrestrial
spirits, a pack of spectral hounds, sometimes called *sky yelpers', some-
times the GABRIEL RATCHETS. They were known as the Gabriel *
frighten, scare, and is also used for a ghostly apparition. Ruth Tongue in
County Folklore (vol. viii, pp. 122-3) reports a headless galley-beggar who
used to toboggan on a hurdle down the hill between Over and Nether
Stowey, his head tucked firmly under his skeleton arm and shrieking with
laughter. It was only on dark nights that he rode, but a strange light sur-
rounded him, and he would slide, yelling with laughter, right down into
Castle Street.
pine to death. Ethna Carbery's poem *The Love-Talker' gives the whole
picture
In a story, however, which YE ATS quotes from the Dublin and London
Magazine in his Irish Fairy and Folk Tales (pp. 206-11), the Ganconers
appear in a troop playing at hurling like ordinary daoine-sidhe,
and carry a poor widow's cow to an underwater fairyland at the bottom
of Loughleagh.
[Motif: F301.2]
Gentle Annis, or Annie. The weather spirit responsible for the south-
westerly gales on the Firth of Cromarty. The firth is well protected from
the north and east, but a gap in the hills allows the entry of spasmodic
squally gales. These give Gentle Annis a bad reputation for treachery. A
day will start fine and lure the fisher out, then, in a moment, the storm
sweeps round and his boat is imperilled. D. A. Mackenzie suggests that
Gentle Annis is one aspect of the cailleach bheur. Annis' may *
come from the Celtic goddess anu, which has been suggested as the
origins of black annis of the Dane Hills. It may be, however, that
these half-jocular personifications have no connection with mythology.
[Motif: F430]
Gentry, the. One of the many euphemistic names for the fairies,
used in Ireland. As kirk says, 'the Irish use to bless all they fear Harme
or.
[Motif: C433]
importance. From these too we obtain the story of the fortunes, the
earliest record of diminutive fairies, and the Dracae of Brittany,
about whom a fairy ointment story is told; also a version of the well-
known story, *The Hour has come but not the Man'. In the first part of
the books he mentions the werewolves of England, and the fairies, with
the legend of the fairy horn, an example of thefts from the fairies.
cause of his black hair, not from a dark tartan, for his clothing was made
of leaves of trees and green moss. He was generally regarded as a bene-
volent fairy, though only one person had heard him speak. She was little
Jessie Macrae, who was lost one night in the woods. The Ghillie Dhu
looked after her all night with great kindness and took her safely home in
the morning. For all that, some years later Sir Hector Mackenzie of
Gairloch invited four other Mackenzie lairds to join him in a shoot to
destroy the Ghillie Dhu. He gave them great entertainment, and they
rested on heather couches in John Mackenzie's barn by Loch a Druing,
before they went out to range the woods around for Ghillie Dhu. By that
time Jessie Macrae had grown up and married John Mackenzie. One may
imagine that she was much relieved that the five lairds could find no
trace of the Ghillie Dhu, though they hunted all night. This incident
took place at the end of the i8th century.
[Motif: R131.12]
Giants. Almost the only trait that giants have in common is their
enormous size and strength. Some of them, such as bran the blessed,
have obviously once been gods. Bran was so large that no house could
contain him, so large indeed that he looked like an approaching mountain
as he waded the channel between Wales and Ireland. His strength was
tremendous, but he was essentially benevolent and his decapitated head
i87 Giants
figures that still remain in England, the Cerne Abbas Giant and the
Long Man of Wilmington, represent god-like figures of the same kind.
The Cerne Abbas giant is plainly a fertility god as well as a protective
figure. Some kind and protective giants continue down to comparatively
modern times. An example is the Giant of Grabbist, whose character and
exploits are described by Ruth Tongue in County Folklore (vol. viii).
He was one of the stone-throwing giants, of which many are reported,
good and bad, and spent a good deal of his time in contests with the
Devil. He was full, too, of active benevolence, and once lifted a fishing-
boat that was in difficulties and set it down safely in harbour. There is a
touch of comedy, even farce, in the tales about the Giant of Grabbist,
and it is noticeable that as time went on the giants became gradually
more foolish. The kind old Cornish giant of Carn Galva, whose sad story
is told by bottrell in Traditions and Heart hside Stories of West
The giant of Carn Galva was more playful than warlike. Though the
old works of the giant now stand desolate, we may still see, or get up
and rock ourselves upon, the logan-stone which this dear old giant
placed on the most westerly carn of the range, that he might log himself
Giants i88
to sleep when he saw the sun dip into the waves and the sea-birds
fly to their homes in the cleaves. Near,
the giant's rocking-seat, one
may still which are almost as regular and
see a pile of cubical rocks,
shapely now as when the giant used to amuse himself in building them
up, and kicking them down again, for exercise or play, when alone and
when he had nothing else to do. The people of the northern hills have
always had a loving regard for the memory of this giant, because he
appears to have passed all his life at the earn in single blessedness,
merely to protect his beloved people of Morvah and Zennor from the
depredations of the less honest Titans who then dwelt on Lelant hills.
Carn Galva giant never killed but one of the Morvah people in his life,
and that happened all through loving play.
The giant was very fond of a fine young fellow, of Choon, who used
to take a turn over to the carn, every now and then, just to see how the
old giant was getting on, to cheer him up a bit, play a game of bob, or
anything else to help him pass his lonely time away. One afternoon the
giant was so well pleased with the good play they had together that,
when the young fellow of Choon threw down his quoit to go away
home, the giant, in a good-natured way, tapped his playfellow on the
head with the tips of his fingers. At the same time he said, *Be sure to
come again tomorrow, my son, and we will have a capital game of
bob.' Before the word 'bob' was well out of the giant's mouth, the
young man dropped at his feet; - the giant's fingers had gone right
through his playmate's skull. When, at last, the giant became sensible
of the damage he had done to the brain-pan of the young man, he did
his best to put the inside workings of his mate's head to rights and
plugged up his finger-holes, but all to no purpose for the young man
;
was stone dead, long before the giant ceased doctoring his head.
When the poor giant found it was all over with his playmate, he took
the body in his arms, and sitting down on the large square rock at the
foot of the carn, he rocked himself to and fro; pressing the lifeless body
to his bosom, he wailed and moaned over him, bellowing and crying
louder than the booming billows breaking on the rocks in Permoina.
'Oh, my son, my son, why didn't they make the shell of thy noddle
stronger A es as plum (soft) as a pie-crust, doughbaked, and made too
.'^
thin by the half! How shall I ever pass the time without thee to play
bob and mop-and-heede (hide and seek) ?
The giant of Carn Galva never rejoiced any more, but, in seven years
or so, he pined away and died of a broken heart.
his fish. He told her to bolt the door and not to open it till he knocked
three times. She was not nervous, but when a great storm got up and
her father did not return she began to be anxious. At last, very late at
night, there came three knocks on the door. She ran to open it and a
stranger came in, drenched and dripping. He spoke in a foreign tongue,
but he seemed to ask to be allowed to warm himself at the fire. He would
eat nothing she offered him, but he lay down by the fire and fell asleep.
The candle and lamp had gone out, but she cautiously blew up the fire,
and she saw that there were fine, pointed ears half-hidden by his dark
curls. She knew at once that he was the dreaded Glastyn, who might at
any moment take his horse's shape and drag her out into the sea to devour
her in the waves. If only dawn would come and the little red cock would
crow she would be saved. She sat as still as a stone, and that was not an
easy thing to do, but the night seemed to grow dark. Too soon a peat
broke and blazed and the stranger woke. He sat up and drew out a long
string of pearls which he dangled before her eyes, inviting her to come
with him. She pushed them aside and he caught her dress. She screamed
aloud, and the little red cock sitting on the rafter woke and crowed. The
thing dashed out, and she heard the trampling of horses' hoofs outside
among the stones. The light brightened and the thing was gone, the
storm had ceased and down by the shore she saw her father coming home.
A variant of the tale is mentioned by J. F. Campbell in his Popular
Tales of the West Highlands. There is a strong resemblance here to the
WATER-HORSE of the Highlands. The Glastyn is not as closely tied to its
horse form as the cabyll-ushtey. It performs other cantrips, and
might sometimes be confused with the buggane. There are some
rumours of him as a kind of brownie, discussed by J. Rhys in Celtic
Folklore (p. 258), but he is inclined to think this is mere confusion. It
would certainly seem he would not be very safe to have about the house.
[Motif: B184.1.3]
matured and empirical science gained ground, the belief in the Four
Elements gradually faded. The first description of gnomes as the ele-
mentals of Earth is to be found in Paracelsus (1493-1531) in his De
Nymphis . (1658). It is doubtful if he invented the word; the Oxford
. .
The plot of the poem is a variant of three main fairy themes the danger :
of peeping at the fairies, the taboo against eating fairy food, and the
rescue from Fairyland.
The metre of the poem and the scurrying pace of the lines is evocative
of many of the traditional fairy rhymes:
Goblins. A general name for evil and malicious spirits, usually small and
grotesque in appearance. The sting is taken from the name by prefixing
it with 'hob', for the HOBGOBLINS were generally thought of as helpful
and well-disposed to men, if sometimes rather mischievous. The Puritans,
however, would not allow this, and so we have Bunyan in his hymn
coupling 'hobgoblin' and 'foul fiend' together. The highland fuath
cover the same kind of ground as the English goblin and the French
gobelin.
[Motif: F470]
There was a girl whose mother had been bewitched by the Trows at
the girl's birth, who grew up
be a lovely creature with golden hair
to
of wonderful beauty. It fell in sunny waves about her, and such an
unusual mode of wearing it created much wonder. No child or maiden
ever permitted her hair to fall as it pleased, except this girl, and folk
did say that whenever she tried to bind it to her head the bright locks
refused to obey her fingers, but slowly untwined themselves until they
became natural ringlets again.
The girl was a sweet singer - and singing is a fairy gift - and she
would wander about lilting softly to herself, while neighbours won-
dered and young men lost their hearts. It was believed that she was
under the special care of Trows, for everything seemed to go smooth
for her, and her golden hair was called *the good gift of them that
liked her welF. But it happened that a witch began to covet the Trow
gift; and one day, when the girl lay down among some hay and went
to sleep, the witch cut off her beautiful hair.
The poor young thing returned to her home shorn of her glory, and
after that she pined away. The song died from her lips, the light from
her eyes.
When she lay dead in her teens, folk said that the golden hair began
togrow again, and had grown to all its former beauty ere the coffin lid
was closed.
The witch did not triumph, for the Trows took possession of her
and punished her as she deserved.
She was compelled to wander about their haunts and live in a strange
manner. She was shadowed day and night (she said) by evil fancies.
Whenever she tried to sleep the Trows would come and make queer
noises so that she could not rest. Eventually she was spirited away
altogether!
they Grant, like a yearling foal, erect on its hind legs, with spark-
call
ling eyes. This kind of demon often appears in the streets in the heat
of the day, or about sunset. If there is any danger impending on the
following day or night, it runs about the streets provoking the dogs to
bark, and, by feigning flight, draws the dogs after it, in the vain hope
of catching it. This illusion warns the inhabitants to beware of fire,
197 Grateful fairies
and the friendly demon, while he terrifies those who see him, puts by
his coming the ignorant on their guard.
[Motif: F234.1.8]
kin' an' ne'er want.' The young mother nurtured the two babes, and
was astonished whenever she awoke at finding the richest suits of
apparel for both children, with meat of most delicious flavour. This
food tasted, says tradition, like loaf mixed with wine and honey. It
possessed more miraculous properties than the wilderness manna, pre-
serving its relish even over the seventh day. On the approach of
summer, the fairy lady came to see her child. It bounded with joy when
it beheld her. She was much delighted with its freshness and activity;
taking it in her arms, she bade the nurse follow. Passing through some
scroggy woods, skirting the side of a beautiful green hill, they walked
midway up. On its sunward slope a door opened, disclosing a beauteous
porch, which they entered, and the turf closed behind them. The fairy
dropped three drops of a precious dew on the nurse's left eyelid, and
they entered a land of most pleasant and abundant promise. It was
watered with fine looping rivulets, and yellow with corn; the fairest
trees enclosed its fields, laden with fruit, which dropped honey. The
nurse was rewarded with finest webs of cloth, and food of ever-
enduring substance. Boxes of salves, for restoring mortal health, and
Grateful fairies 198
passed her hand over her eye, and restored its mortal faculties.
She was conducted to the porch, but had the address to secure the
heavenly salve.
She lived, and enjoyed the of discerning the earth-visiting
gift
spirits, till she was the mother of many
children; but happening to
meet the fairy lady who gave her her child, she attempted to shake
hands with her. 'What ee d'ye see me wi' }' whispered she. *Wi' them
baith,' said the dame. She breathed on her eyes, and even the power
of the box failed to restore their gifts again!
In this tale the young woman had acted more criminally than the mid-
wives often do, for she had stolen the fairy liquid, yet she was only
deprived of fairy sight, not of the sight of her eye. A suck of human milk
was such a coveted boon that the fairy did not forget her gratitude.
Any share in humanity is coveted by the fairies, except for a gift of
human clothing to brownies and other helpers. There was, however,
at least one gift of fairy clothing which earned a lasting reward. The tale
is told in W. W. Gibbings, Folk-Lore and Legends^ Scotland.
A poor man of Jedburgh was on his way to the market at Hawick and
was passing over the side of Rubislaw when a great clamour arose in that
lonely place. He
could see nothing, but there was suddenly a great
clamour of mirth and jollity, in the midst of which a terrible wailing
arose. He could make out the words: 'O there's a bairn born, but there's
naething to pit on The cry was repeated again and again. The man
't
!
'
was sure that was the fairies rejoicing at the birth of a baby, but in
it
consternation that they had nothing to clothe it in. He was terrified, but
he had a kind heart. He at once stripped off his plaid and threw it on the
ground. It was at once snatched away and the sounds of rejoicing were
redoubled. He did not stay to hear more, but drove his single sheep on
to the market. It sold for a most unusual price and ever afterwards luck
was with him, and he grew to be a rich and prosperous man.
Sometimes a piece of courtesy and consideration obtains a substantial
reward, as in scott's anecdote, in Minstrelsy of the Scottish Border (vol.
II, p. 359), of Sir Godfrey MacCulloch, who happened to live above a
drain changed immediately. He went home and did so at once. Some years
later he was so unfortunate as to kill a neighbour in an affray, and was
sentenced to have his head struck off on the Castle Hill in Edinburgh.
No sooner had he ascended the scaffold than a little old man on a white
palfrey pressed through the crowd. He beckoned Sir Godfrey to jump
down behind him, and no sooner had he done so than the two vanished
like lightning and were never seen again.
The Laird o' Co was rescued in the same way, but this was as a reward
for the honourable performance of a promise, and hence for another of the
VIRTUES ESTEEMED BY THE FAIRIES.
It will be seen that the fairies are not generally devoid of gratitude,
though a few, like yallery brown, are of such an evil disposition that
it is a misfortune ever to befriend them.
[Motifs: F33o;F333;F338]
terrible were the roarings and so close did the monster come that one
man's heart failed him, and the candle that he held went out. But they
continued with their exorcism. Then the giant reappeared as a roaring
lion, and then as a raging bull; then it seemed as if a wave of the sea was
flooding the church, and then as if the west wall was falling down. The
second man wavered in his faith, and the second candle went out. Still
the third went on, though his candle was faint. At last the Great Giant
appeared in his mortal form, and they questioned him, and asked him
why he had come in such dreadful shapes. I was bad as a man,' he said,
'
Llynwyn Pool, to lie there for ninety-nine years. Some say that it was for
nine hundred and ninety-nine; but at any rate they are very careful not
to disturb the tobacco box when they are dredging Llynwyn Pool.
[Motif: D2176.3]
surface of their skin was tinged of a green colour. No one could under-
stand their speech. When they were brought as curiosities to the house
of a certain knight. Sir Richard de Calne, at Wikes, they wept bitterly.
Bread and other victuals were set before them, but they would touch
none of them, though they were tormented by great hunger, as the girl
afterwards acknowledged. At length, when some beans just cut, with
their stalks, were brought into the house, they made signs, with great
avidity, that they should be given to them. When they were brought,
they opened the stalks instead of the pods, thinking the beans were in
the hollow of them; but not finding them there, they began to weep
anew. When those who were present saw this, they opened the pods,
and showed them the naked beans. They fed on these with great
delight, and for a long time tasted no other food. The boy, however,
was always languid and depressed, and he died within a short time.
The girl enjoyed continual good health; and becoming accustomed to
various kinds of food, lost completely that green colour, and gradually
recovered the sanguine habit of her entire body. She was afterwards
regenerated by the laver of holy baptism, and lived for many years in
the service of that knight (as I have frequently heard from him and his
family), and was rather loose and wanton in her conduct. Being fre-
quently asked about the people of her country, she asserted that the
inhabitants,and all they had in that country, were of a green colour;
and that they saw no sun, but enjoyed a degree of light like what is
after sunset. Being asked how she came into this country with the
aforesaid boy, she replied, that as they were following their flocks, they
came to a certain cavern, on entering which they heard a delightful
201 Green Mist, the
sound of bells; ravished by whose sweetness, they went for a long time
wandering on through the cavern, until they came to its mouth. When
they came out of it, they were struck senseless by the excessive light of
the sun, and the unusual temperature of the air; and they thus lay for
a long time. Being terrified by the noise of those who came on them,
they wished to fly, but they could not find the entrance of the cavern
before they were caught.
the dead.
[Motif: F233.1]
Green Mist, the. Mrs Balfour, in her collection of unusual stories from
Lincolnshire to be found in her 'Legends of the Lincolnshire Cars', gives
us a striking variant ofthe separable soul theme, in which a life is
bound up in an external object. It was told her by an old man of Lindsey
and is presented in full dialect, like her other stories. This summary is
a mould in each field, and every morning at first dawn they would stand
in the doorway with salt and bread in their hands waiting for the
Green Mist to creep up which meant that spring had come. There was
one family that had done all that had to be done year after year, and yet
for all that, one winter heavy sorrow came on them, for the daughter,
who had been the prettiest lass in the village, grew so pining and sickly,
that at last she could not stand upon her feet. But she thought if she
could greet the spring again she would live. Day after day they carried
her out to watch, but the wintry weather held on, and at length she said
to her mother: 'If the Green Mist doesna come tomorrow, I can stay no
longer. The earth is calling me and the seeds are bursting that will cover
me, but if I could only live as long as one of those cowslips that grow by
Green Sleeves 202
the door each spring, I swear Fd be content.' The mother hushed her,
for she did not know who might hear; the air was full of listeners in those
days. But the next day the Green Mist came, and the girl sat in the sun,
and crumbled the bread in her thin fingers, and laughed with joy and as ;
the spring went on she grew stronger and prettier every day that the sun
shone, though a cold day could make her white and shivery as ever, and when
the cowslips flowered she grew so strange and beautiful that they almost
feared her. But she would never let her mother pluck a cowslip. But one
day a lad came to her cottage, and he plucked a cowslip and played with
it as they chatted. She did not see what he had done till he said goodbye,
seem peculiar to the Celtic genius, though it also contains many universal
motifs. To begin with. Green Sleeves procures the presence of the
prince-hero by winning a game of skill against him. In most of the Celtic
tales the game is chess, but in this it is skittles. Then we have the travels
in search of the challenger, where the hero is helped successively by three
very aged, almost immortal brothers. Then we come to the swan
MAIDEN theme with the three daughters of the wizard. The help of
one of them is secured by taking her swan garment and returning it to
her. We next move on to the miraculous tasks demanded by the wizard
and performed for the hero by his daughter, the selection of the bride
among a number of maidens who appear identical with her, the marriage
and escape by means of an object which magically answers for the lovers.
The flight and the pursuer delayed by magical objects, the separable
soul and the death of the wizard are all a common sequence of motifs in
this type of story. It is almost inevitably followed by the separation of the
203 Green Sleeves
lovers because of the violation of a taboo, the theme of the bartered bed,
the awakening of the husband's memory, and the final reunion of the
lovers.The theme of the would-be lovers magically delayed is treated as
a complete story in 'The Three Feathers', included by Jacobs in his
English Fairy Tales. The Aarne-Thompson Types 400, 'The Search for
the Lost Bride' and 425, 'The Search for the Lost Husband' are com-
bined in this tale. Its subject is plainly a journey into a supernatural
world and the winning of a supernatural bride. The wizard enjoys a
conditional and magical immortality which is paralleledby many of the
TUATHADEDANANN. Age and disease cannot kill them, but they can be
killedby violence, as aed the son of dagda was killed by a blow from a
jealous husband. Green Sleeves is typical of many supernatural wizards
whose life is buttressed by magic. The summary which follows is taken
from A Dictionary of British Folk-Tales (Part A, vol. i):
last was to clear a stable where 200 horses had stood for 200 years, and
recover from it a golden needle lost by Green Sleeves' grandmother
1,000 years before.
Green Sleeves now offered the prince one of his daughters in
marriage. They would have murdered him, but Blue Wing, by a trick,
again saved him and they fled. Magic cakes hung on their bed delayed
the pursuit, but finally Green Sleeves in seven-leagued boots followed
them. Magic obstacles, a forest, a great rock, and a rushing river,
enabled the prince, directed by Blue Wing, to procure an egg from a
certain bird's nest on top of a high hill. With this egg, aimed at a
special point of his breast. Green Sleeves was slain, and the prince rode
home to procure a fitting escort for his bride before making her known
to his parents. Blue Wing warned him against being kissed, but a
lap-dog sprang up and licked him, and he forgot her.
Blue Wing hid in a tree above a pool, and two servants of a neigh-
bouring goldsmith, mistaking her reflection for their own, refused,
through pride in their supposed beauty, to serve him any more. Blue
Wing took their place, and served the goldsmith, until two of his
customers, a prince's groom first, and then the Duke of Marlborough
himself, fell in love with her. She tricked them both, by magic, having
promised to sleep with each of them for one night, and then kept them
spell-bound to some menial task, and so made her way, as the duke's
partner, to a ball at court. Here, when the dancing was over, and tales
were told and songs sung. Blue Wing produced a golden cock and hen,
which talked, and reminded the prince of all that had happened.
The new bride to whom he had been promised was dismissed, and
Blue Wing and the prince were married, with all honour and joy, and
lived to see their large family grow up to take their place in due time.
Grig. Rather a debatable fairy. The Oxford Dictionary gives the word as
meaning a dwarf or something small, a baby eel, a cricket. There is,
however, a fairly widespread idea that the proverbial expression 'As
merry as a grig' relates to fairies, and in Somerset 'griggling apples'
are the small apples left on the trees for the fairies. Ruth Tongue heard a
story, *The Grig's Red Cap', from a groom at Stanmore, Harry White, in
1936, and an earlier version of it from the Welsh Marches in 19 12.
According to both of these, the grigs were small, merry fairies dressed in
green, with red stocking caps, a costume which could indeed apply to
fairies in a good many places, as, for example, the wee folk in Ireland.
It is possible that the idea of smallness and the expression 'merry as a
grig' built up a kind of pseudo-fairy about the word 'grig'.
[Motifs: F236.1.6; F236.3.2]
them, and then carry away their good cheare, and eat it with my
fellow fayries. 'Tis I that do, like a skritch-owle, cry at sicke men's
windowes, which make the hearers so fearefuU, that they say that the
Grindylow 206
[Motif: D1812.5.1.12.2]
usual number of sheaves. The Grogach took it that he was to thresh the
whole stack, but in the morning he was found dead on top of the grain.
The farmer gave him honourable burial, and he was long mourned. The
Highland Gruagachs were often richly dressed, with golden hair, and
watched over the cattle, but the Ulster Grogachs were naked and hairy
little men, about four feet in height. In another description, the Grogach
has a large head and soft body, and seems to have no bones as he comes
tumbling down the hillside. One Ulster grogach, like his Highland
counterpart, herded and watched over the cattle. The farmer's daughter,
pitying his nakedness, made him a shirt, but he thought that they were
trying to lay him, and went away, weeping bitterly.
[Motifs: F48o;F488.i]
Gruagachs. Much has been written about the Gruagachs, and out of a
wealth of information from J. F. Campbell and J. G. Campbell, from
Alexander Carmichael, Donald Mackenzie and Lewis Spence, three
different types of Gruagach seem to emerge. In the Highlands there is
207 Guardian Black Dog, the
the fairy lady dressed in green with long golden hair, sometimes
beautiful and sometimes wan and haggard, who is the guardian of cattle
and is a kind of fairy chatelaine to a farm. Mackenzie is inclined to think
that she is truly a glaistig and that Gruagach, *the hairy one', isan
epithet attached to her. Like the Glaistig she travelled extensively and
was connected with water. It was her habit to come dripping into houses
and ask to dry herself by the fire. There were also male gruagachs in the
Highlands, some handsome, slender youths wearing green and red, but
for the most part naked and shaggy and performing brownie labours
about the farm which they patronized. Both kinds had offerings of milk
made to them. In northern Ireland the grogans followed the brownie
tradition, but in southern Ireland, the Gruagach was a supernatural
WIZARD, often a giant after the style of the Wizard in night naught
nothing. A clear account of all these three gruagachs is given by Lewis
Spence in The Fairy Tradition,
[Motifs: F480; F488.1]
Well, Johnnie paid his visit, and set out to return the same way. At the
entrance of the wood, the dog joined him, and pattered along beside
him as before; but it never touched him, and he never spoke to it, and
again, as he emerged from the wood, it ceased to be there.
'Years after, two condemned York gaol told the chaplain
prisoners in
that they had intended to rob and murder Johnnie that night in the
wood, but that he had a large dog with him, and when they saw that,
they felt that Johnnie and the dog together would be too much for
them.
'Now that is what I call a useful ghostly apparition,' said Mr
Wharton.
Gull 208
[Motif: F401.3.3]
Gull. The name of one of the fairies introduced into the life of
ROBIN GOODFELLOW. Heis one of the tricksy fairies, but his name is
not to be found in any of the local traditions. His own account is true
enough to the hobgoblin's habits:
When mortals keep their beds I walke abroad, and for my prankes
am called by the name of Gull. I with a fayned voyse doe often deceive
many men, to their great amazement. Many times I get on men and
women, and soe lye on their stomackes, that I cause their great paine,
209 Gwartheg Y Llyn
for which they call me by the name of hag ge, or night-mare. Tis I
and in the place of them leave changelings.
that doe steale children,
Sometimes I also steale milke and creame, and then with my brothers,
PATCH, PINCH and grim, and sisters, sib, tib, licke and lull,
I feast with my stolne goods.
times visit earthly herds with most fortunate results for the farmer. On
one occasion at least a stray fairy cow attached herself to an earthly bull,
and the farmer succeeded in catching her. From that moment his future
was made. The number and quality of the calves born to the stray cow
were unsurpassable. Never was such milk or butter or cheese. The
farmer became the richest man in the countryside. But as years passed
the rich farmer became prouder and more grasping. He began to think
that the stray cow's heyday had passed and that it was time to fatten her
for the market. She was as industrious at fattening as she had been at
breeding or giving milk. Soon she was a prodigy of fatness. The butcher
was called, the neighbours assembled to see the death of the far-famed
cow. The butcher raised his sharp knife; but before the blow could be
struck his arm was paralysed and the knife dropped from his hand. A
piercing scream rang out, and the crowd saw a tall figure in green standing
on the crag above Llyn Barfog. She chanted out in a great voice
*Come thou, Einion's Yellow One,
Stray-horns, the Particoloured Lake Cow,
And the hornless Dodin;
Arise, come home.'
As she sang the stray cow broke loose, and followed by all her progeny,
raced up the mountain-side to the fairy lady. The farmer followed
frantically after them, only to see them surrounding the green lady, who
formed them into ranks and led them down into the dark waters of the
lake. She waved her hand derisively to the farmer, and she and her herd
disappeared into the dark waters, leaving only a cluster of yellow water-
to mark the place where they had sunk. The farmer became as poor
lilies
meant the death of the hearer himself. She was described as very hideous,
211 Gwragedd Annwn
with tangled hair, long black teeth and long withered arms out of all
proportion to the length of her body. Rhys, who gives this description of
her in Celtic Folk-Lore (vol. ii, pp. 452-5), considers that she is generally
regarded as an ancestral figure, but thinks it possible that she may be one
of the mother goddesses, like ANUortheCAiLLEACHBHEUR.
[Motif: M301.6.1]
Gwragedd Annwn {gwrageth anoon). Of all the folk fairy tales of Wales,
that of the Lake Maidens who married mortals has had the widest
distribution and the longest life. There are many sinister fairies in Welsh
tradition, but the Welsh water-fairies are not among them. They are
beautiful and desirable, but they are not sirens or, nixies. John Rhys
devotes a chapter in Celtic Folk-Lore (Chapter i) to 'Undine's Kymric
Sisters'. The best-known and the earliest of the stories about the
Gwragen Annwn is the story of the lady of Llyn y Fan Fach, a small
and beautiful lake near the Black Mountains. It happened in the 12th
century that a widow with a farm at Blaensawde, near Mydfai, used
to send her only son two miles up the valley to graze their cattle on
the shores of Llyn y Fan Fach. One day, as he was eating his midday
snack, he saw the most beautiful lady he had ever seen, sitting on the
surface of the lake combing the curls of her long golden hair with the
smooth water as her mirror. He was at once fathoms deep in love, and
held out his hands with the bread in them, beseeching her to come to
shore. She looked kindly at him, but said, Your bread is baked too hard'
*
and plunged into the lake. He went back and told his mother what had
happened. She sympathized with him and gave him some unbaked dough
to take next day. That was too soft, so the next day his mother gave him
lightly baked bread. That passed the test, for three figures rose from the
lake an old man of noble and stately bearing with a beautiful daughter
:
on each side of him. The old man spoke to the farmer saying that he was
willing to part with his daughter if the young man could point out to
him the one on whom his love was set. The fairy ladies were as like as
two peas, and the farmer would have given it up in despair if one of them
had not slightly moved her foot so that he recognized the distinctive
lacing of her sandal and made the right choice. The fairy father gave her
a dowry of as many cattle as she could count in a breath - and she
counted quickly - but warned her future husband that he must treat her
kindly, and if he gave her three causeless blows she and her dowry would
be lost to him for ever. They married and were very happy, and had
three beautiful boys, but she had strange, fairy-like ways she fell some-
;
times into a kind of trance, she was apt to weep when other people
rejoiced, as at weddings, and to laugh and sing when other people were
mourning, as at a child-funeral, and these peculiarities were the cause of
his giving her three causeless blows, mere love-taps but a breach of the
TABOO, so that she was forced to leave him, taking with her all her cattle
Gwydion 212
and their descendants, even to the slaughtered calf hanging against the
wall.She did not forget her three sons, however, for she visited them and
taught them deep secrets of medicine so that they became the famous
physicians of Mydfai, and the skill descended in their family until it died
out in the 19th century. This tale Rhys reproduced from The Physicians
of Mydfai by Rees of Tonn, but he also recorded variations of it from
oral collections, adding fresh details in some versions, though some
were rudimentary. Wirt Sikes in British Goblins tells the same story in
considerable detail, but without giving his source, as Rhys is careful to
do. In all the stories the taboo is, in the end, violated and the fairy dis-
appears, just as the wedded seal maidens regain their skins and return
to their element.
[Motifs: F241.2; F300; F302.2]
in his examination of King Arthur and his followers as early Celtic gods
dwindled into fairies, and a more sober assessment of him is given
by John Rhys in Celtic Folklore.
Gyre-Carling. The name given to the Queen of the Fairies in Fife. She
seems to be a spinning fairy like habetrot, for J. E. Simpkins in County
Folk-Lore (vol. vii) quottsjamieson'^s Dictionary:
Superstitious females in Fife, are anxious to spin off all the flax that
is on on the last night of the year; being persuaded that if
their rocks,
they any unspun, the Gyre-Carling, or - as they pronounce the
left
^fl^^fS^f^^fl^^fl^
H
Habetrot. The name of the Border patron fairy of spinning. William
Henderson in Fo Ik-Lore of the Northern Counties (pp. 258-62) tells a
story from the Wilkie manuscript about this fairy which has many points
of interest. A Selkirkshire gudewife had a bonny, idle daughter who much
preferred roaming over the countryside gathering flowers to blistering
her fingers with spinning. The gudewife did all that she could to make the
lassie a notable spinster, but all in vain, till one day she lost patience,
gave her daughter a sound whipping, threw down seven heads of lint in
front of her, and told her that they must all be spun up into yarn within
three days, or it would be the worse for her. The lassie knew her mother
meant what she said, so she set to work in earnest, and worked hard for
a whole day, but she only blistered her soft little hands and produced a
Habetrot 214
few of lumpy, uneven thread. When it grew dark she cried herself to
feet
sleep. She woke up on a glorious morning, looked at her wretched stint,
and despaired. 'I can do no good here,' she thought, Til away oot into
the caller air.' She wandered here and there down the stream and at last
sat down on a self-bored stone and burst into tears. She had heard
no one come near, but when she looked up there was an old wife beside
her, plying her spindle busily and pulling out her thread with a lip that
seemed made for that very purpose. The lass was a friendly wee thing,
and she wished the old wife a kind good morning. Then like the bairn
she was she asked, *Whit way are ye sae lang lipit, gudewife.'" 'With
drawing the thread, ma hinnie,' said the old wife, well pleased with her.
*
That's what I sud be doing,' said the lassie, 'but it's a' nae gude.' And she
told the old wife her story. 'Fetch me yir lint, and I'll hae it spun up in
gude time,' said the kind old wife; and the lassie ran home and fetched it.
'What's yir name, gudewife.^' she asked, 'and whaur will I get it.^' But
the old wife took the lint without answering - and was nowhere. The girl
sat down, thoroughly bewildered, and waited. Presently the hot sun made
her drowsy, and she fell asleep. The sun was setting when she woke, and
she heard a whirring sound and voices singing coming from under her
head. She put her eye to the self-bored stone and beneath her she saw a
great cavern, with a number of queer old wives sitting spinning in it, each
on a white marble stone, rounded in the river, called a 'colludie stone'.
They all had long, long lips, and her friend of that morning was walking
up and down among them, directing them all, and as the lassie peeped
in she heard her say, 'Little kens the wee lassie on the brae-head that
Habetrot is my name.' There was one spinner sitting a little apart from
the rest who was uglier than all of them. Habetrot went up to her and
said: 'Bundle up the yarn, scantlie mab, for it's time the wee lassie
sud gie it to her Minnie.' At that the lassie knew that it was time for her
to be at the cottage door, and she got up and hurried home. She met
Habetrot just outside, who gave her seven beautiful hanks of yarn. 'Oh
whit can I dae for ye in return.'^' she cried. 'Naething, naething,' said
Habetrot, 'but dinna tell yer mither whae spun the yarn.'
The lassie went into the cottage treading on air but famished with
hunger, for she had eaten nothing since the day before. Her mother was
in the box-bed fast asleep, for she had been hard at work making black
puddings, 'sausters' they called them round there, and had gone to bed
early. The lassie spread out her yarn so that her mother could see it when
she waked, then she blew up the fire, took down the frying-pan and fried
the first sauster and ate it, then the second, then the third, and so on till
she had eaten all seven. Then she went up the ladder to bed.
The mother was awake first in the morning. There she saw seven
beautiful skeins of yarn spread out, but not a trace of her seven sausters
except a black frying-pan. Half-distracted between joy and anger, she
rushed out of the house singing:
215 llabctrot
And who should come riding along but the young laird himself. *
What's
that you're crymg, Goodwife?' he said, and she sang out again:
heed, hiimie, bring your jo here and we'll sort it for ye/ So next night at
sunset the pair olthem stood at the self-bored stone and heaiil labetrot I
singing, and at the end of the song she opened a hidden door and let them
into the mound. The laird was astonished at all the shapes of deformity
he saw before him and asked aloud why their li|)s were so distorted. One
after another they nuittered in hardly intelligible tones, 'With sp-sp-
Hagge, the 216
spinning.' 'Aye, aye, they were once bonnie eneugh,' said Habetrot, 'but
spinners aye gan of that gait. Yer own lassie 'ill be the same, bonnie
though she is noo, for she's fair mad about the spinning.' She'll not!'
*
said the laird. *Not another spindle touch from this day on!'
shall she
*Just as ye say, laird,' said the lassie; and from that day on she roamed
the countryside with the laird or rode about behind him as blithe as a
bird, and every head of lint that grew on their land went to old Habetrot
to spin.
This pleasant version of Grimm's tale of *The Three Spinners' is
more than a mere folk-tale, for Habetrot was really believed to be the
patroness of spinners, and it was seriously held that a shirt made by her
was a sovereign remedy for all sorts of diseases. It is strange that so many
of these spinning fairies had names ending in *trot', 'throt' or 'tot'.
Hags. Ugly old women who had given themselves over to witchcraft
were often called 'hags', but there were thought to be supernatural hags
as well, such as those who haunted the Fen country in Mrs Balfour's
story of the dead moon; and giant-like hags which seem to have been
the last shadows of a primitive nature goddess, theCAiLLEACHBHEUR,
BLACK ANNIS or GENTLE ANNIE.
[Motif: A 1 25.1]
Hairy Jack. The name given to one of the Lincolnshire black dogs
of the BAR GUEST type. This particular barguest haunted an old barn
near Willoughton and others of the same breed were said to haunt
Cliff,
lonely plantations and waste places. Mrs Gutch, after mentioning Hairy
Jack in County Folk-Lore (vol. v), cites from Notes and Queries the legend
of a lame old man who was reputed to turn himself into a black dog and
bite cattle. One neighbour claimed to have seen the transformation from
dog to man.
[Motifs: D141; F234.1.9]
1901, and was always a diligent and valuable contributor to their journal.
His many reviews were particularly notable.
'quick', rise upright, and shuffle away before her, till at last it vanished
from her sight with a laugh and shout. Again, in the shape of a favourite
cow, the sprite would lead the milkmaid a long chase round the field,
and after kicking and routing during milking-time would upset the
pail, slip clear of the tie, and vanish with a loud laugh. Indeed the
'Kow' must have been a great nuisance in a farmhouse, for it is said
to have constantly imitated the voice of the servant-girl's lovers, over-
turned the kail-pot, given the cream to the cats, unravelled the knitting,
or put the spinning-wheel out of order. But the sprite made himself
most obnoxious at the birth of a child. He would torment the man who
rode for the howdie, frightening the horse, and often making him upset
both messenger and howdie, and leave them in the road. Then he
would mock the gudewife, and, when her angry husband rushed out
with a stick to drive away the 'Kow' from the door or window, the
stick would be snatched from him, and lustily applied to his own
shoulders.
Two adventures with the Hedley Kow are thus related.
Afarmer named Forster, who lived near Hedley, went out into the
field one morning, and caught, as he believed, his own grey horse. After
putting the harness on, and yoking him to the cart, Forster was about
to drive off, when the creature slipped away from the limmers 'like a
knotless thread', and set up a great nicker as he flung up his heels and
scoured away, revealing himself clearly as the Hedley Kow. Again,
two young men of Newlands, near Ebchester, went out one evening to
meet their sweethearts ; and arriving at the trysting-place, saw them, as
it appeared, a short distance before them. The girls walked on for two
or three miles; the lads followed, quite unable to overtake them, till
Henkies. One name given to the trows of Orkney and Shetland. Like
many of the Scandinavian and Celtic fairies they had one of the
DEFECTS OF THE FAIRIES by which they could be recognized, and these
Shetland trows limped or 'henked' as they danced. John Spence, in
Shetland Folk-Lore (p. 39), quotes a pathetic little song which illustrates
the use of the word. It was sung by a little trow-wife who could find no
partner in the dance.
Herla's Rade 220
[Motif: F254.1]
Three silly young chaps were out for mischief One of them was a
teddy-boy come for the day and the other two were from Windsor -
so they went in the forest and began breaking down the young trees.
Then the teddy-boy gave a shout: 'Coo! look what I found. Who's
been filming Robin Hood now ? The Windsor chaps didn't answer and
'
looked a bit queer at him - then he began to feel a bit off himself; no
film could have been shot among those bushes.
*
Leave it lay,' said one of the Windsor lads and run like hell! Don't
*
threw up his arms and screamed and fell flat on his face in the porch,
quite dead.
There was no arrow through him, and there were no hounds and
no hunter.
221 Hinky-Punk
Heroic Fairies. The fairy knights and ladies of the medieval romances,
and those that occur in the Celtic legends, are of human or more than
human size and of shining beauty. The Lady Tryamour who bestowed
her favours onsiRLAUNFAL and the elfin woman who was captured by
WILD EDRic from her band of dancing sisters are examples of the fairy
damsels; young tamlane, though a transformed human, is to all
appearance a typical fairy knight, though he had an ulterior motive for his
courtship. The truest type of all are the daoine sidhe of Ireland,
dwindled gods, and the Fingalian knights, who spend their time in the
aristocratic pursuits of hunting, fighting, riding in procession, as well as
the DANCING and music that are beloved by all fairies. The size of
THE fairies is variable, and even in medieval times there are both tiny
and rustic fairies as well as hideous and monstrous ones, just as in
modern times some are still stately, but in terms of fashions in
FAIRY-LORE one tends to think of the heroic fairies as characteristic of
medieval times.
in the touches of erotic fancy, which remind one of the fairy connection
with fertility, and in some references to folk magic and to some blights
such as canker, which were ascribed to fairy ill-will. Besides these how-
,
ever, there are two or three short rhymes directly in the folk tradition,
such as 'If you will with Mab find grace', 'If you fear to be affrighted',
and 'Larr's Portion'. Herrick's poems had passed out of fashion when
they were published in 1647, but they were doubtless handed round and
well known before that.
Hinky-Punk. One of the many names for will o' the wisp. It occurs
on the Somerset-Devon borders. In appearance it seems to be something
like the Highland di reach, for it was described to Ruth Tongue by
members of the Dulverton Women's Institute as having 'one leg and a
light, and led you into bogs'.
[Motif: F491]
Hob, or Hobthrust 222
and vanished for ever. Another brownie-like hob, who worked at a farm
in Danby, seems to have been dissatisfied with the quality of the clothes
provided for him, for his rhyme ran
Mrs Gutch and Henderson use hob men as the generic name for the
whole race of Hobs. They were very nearly as various as, though less
sinister than, the great tribe of the Highland fuath.
[Motif: F381.3]
Hobgoblin. Used by the Puritans and in later times for wicked goblin
spirits, as in Bunyan's Hobgoblin nor
*
foul fiend', but its more correct
use is for the friendly spirits of the brownie type. In a midsummer
night's DREAM a fairy says to Shakespeare's puck:
'Those that Hobgoblin call you, and sweet Puck,
You do their work, and they shall have good luck:
Are you not he ?
and obviously Puck would not wish to be called a hobgoblin if that was
an ill-omened word. *Hob' and *Lob' are words meaning the same kind
of creature as the Hobgoblin, and more information will be found about
these under hob, or hobthrust and lobs and hobs.
Hobgoblins and their kind do not strictly belong to the trooping
FAIRIES, nor yet to demons and goblins, though will o' the wisps
and other tricksy spirits can be included in this category. They are, on
the whole, good-humoured and ready to be helpful, but fond of practical
joking, and like most of the fairies rather nasty people to annoy.
boggarts hover on the verge of hobgoblindom. bogles are just over
the edge.
[Motif: F470]
Hobmen. The generic name for all the various types of lobs and
HOBS, which ROBIN GOODFELLOW, ROBIN ROUNDCAP, PUCK, the
to
LUBBARD FIEND, PIXIES, the Irish PHOOKA, the Highland gruagach,
the Manx fenoderee, the North Country silkies, killmoulis and
many others belong. Even boggarts and the various forms of will o'
THE wisp may be described as hobmen.
children. They were, however, terrified of dogs, and with good reason,
for they were finally all eaten up by a large black dog. This is an authentic
Hogg, James 224
frightening nursery bogie tale, of the same type as 'The Old Man in
the White House', but there is no sign that the hobyahs were objects of
real belief.
on the well-known theme ofa visit to fairyland and the return after
a supernatural passage of time, seven years in this tale. Fairyland in this
poem is the land of the dead, and - unusually - of the blessed dead.
Kilmeny returns with a supernatural message to deliver, and dies when
she has delivered it. The poem has the rhythm and flow of a ballad, and
one verse is reminiscent of an early religious poem, The Faucon Hath
'
human time and fairy time, the long-lived, soulless mermaid and the
short-lived mortal with an immortal soul. The mermaid mourns her
human lover whose grave has been green a hundred years, and feels the
Judgement Day drawing slowly nearer, when she will perish with the
earth and never know a union with her resurrected true love. It is a subtle
conception, simply and movingly expressed.
Holy water. One of the chief protections against fairy thefts, spells
or ill-wishing. See also protection against fairies.
Hounds of the Hill, the. A name sometimes used in English for the
hunting-dogs of the fairies who live in the hollow hills. As fairy
DOGS they are distinct from the Gabriel hounds, the devil's dandy
DOGS and other spectral packs whose duty it is to hunt souls rather than
fairy deer. The Hounds of the Hill are generally described as white with
red ears rather than dark green like the cu sith described by J. G.
Howlaa 226
Hunt, Robert (b.1790). Hunt wrote the Preface to the third edition
oi Popular Romances of the West of England in 1881. The book had first
been published in 1865, but it was the fruit of long collection. He gives
some account of this in the introduction to the first edition:
who played many strange pranks with the tower which stands on a
neighbouring hill. I have, within the last year, endeavoured to recover
those stories, but in vain. The living people appear to have forgotten
them; my juvenile note-book has long been lost: those traditions are,
it is to be feared, gone for ever.
and to gather up every existing tale of its ancient people. Ten months
were delightfully spent in this way; and in that period a large number
of the romances and superstitions which are published in these
volumes were collected, with many more, which have been weeded out
of the collection as worthless.
He goes on to tell how, when staying for a few weeks on the borders of
Dartmoor, he was placed in the very centre of people who believed that
there were once giants in their neighbourhood, that the old people
still existed, and that a man might save himself from being pixy-led by
settle', near the blazing heath-fire on the hearth, have I elicited the
old stories of which the people were beginning to be ashamed. Resting
in a level, after the toil of climbing from the depths of a mine, in close
companionship with the homely miner, his superstitions, and the tales
which he had heard from his grandfather, have been confided to me.
Even before they were published, many of these tales had faded from
popular tradition. In 1849, there were still wandering drolls, and Hunt
owed some of his stories to them. By 1865 they had vanished. Hunt
quotes a long account of a typical wandering droll-teller. Uncle
Anthony James, given him by *a gentleman to whom I am under many
obligations'. This would no doubt be William bottrell. Though the
quoted account had been given to him individually, it is in substance the
same as that given by Bottrell in his Traditions and Hearthside Stories of
West Cornwall. These two men between them rescued many fairy anec-
dotes and beliefs that would otherwise have been lost to the world.
The
green hill opened, and the pair went into a fine chamber.
Paudyeen never saw before a gathering like that which was in the
Doon. The whole place was full up of little people, men and women,
young and old. They all welcomed little Donal - that was the name of
the piper - and Paudyeen O'Kelly. The king and queen of the fairies
came up to them, and said
*We are all going on a visit to-night to Cnoc Matha, to the high king
and queen of our people.'
They all rose up then and went out. There were horses ready for
each one of them and the coash-fya bower for the king and the queen.
The king and queen got into the coach, each man leaped on his own
horse, and be certain that Paudyeen was not behind. The piper went
out before them and began playing them music, and then off and away
with them. It was not long till they came to Cnoc Matha. The hill
opened and the king of the fairy host passed in.
Finvara and Nuala were there, the arch-king and queen of the fairy
host of Connacht, and thousands of little persons. Finvara came up
and said
'We are going to play a hurling match to-night against the fairy host
of Munster, and unless we beat them our fame is gone for ever. The
match is to be fought out on Moytura, under Slieve Belgadaun.'
229 Hyde, Douglas
The Connacht host cried out: *We are all ready, and we have no
doubt but we'll beat them.'
*Out with ye all,' cried the high king; *the men of the hill of Nephin
will be on the ground before us.'
They all went out, and little Donal and twelve pipers more before
them, playing melodious music. When they came to Moytura, the
fairy host of Munster and the fairy men of the hill of Nephin were
there before them. Now, it is necessary for the fairy host to have two
live men beside them when they are fighting or at a hurling-match,
and that was the reason that little Donal took Paddy O'Kelly with him.
There was a man they called the ^Yellow Stongirya\ with the fairy
host of Munster, from Ennis, in the County Clare.
It was not long till the two hosts took sides the ball was thrown up
;
between them, and the fun began in earnest. They were hurling away,
and the pipers playing music, until Paudyeen O'Kelly saw the host of
Munster getting the strong hand, and he began helping the fairy host
of Connacht. The Stongirya came up and he made at Paudyeen
O'Kelly, but Paudyeen turned him head over heels. From hurling the
two hosts began at fighting, but it was not long until the host of
Connacht beat the other host. Then the host of Munster made flying
beetles of themselves, and they began eating every green thing that
they came up to. They were destroying the country before them until
they came as far as Cong. Then there rose up thousands of doves out
of the hole, and they swallowed down the beetles. That hole has no
other name until this day but PuU-na-gullam, the dove's hole.
There was great zest about this game, but it seems it had something in
common with modern cricket's test matches.
[Motif: F267]
Hyter sprites. Lincolnshire and East Anglian fairies. They are small
and sandy-coloured with green eyes, like the feriers of Suffolk.
They assume the bird form of sand martins. They are grateful for human
kindnesses, and stern critics of ill-behaviour. Ruth Tongue has permitted
an otherwise unpublished story about the Hyter Sprites to appear in
Part BofA Dictionary of British Folk-Tales. It is a tale traditional in her
family. She also reports that theHyter Sprites have been known to bring
home lost children, like the chilli e dhu of the Highlands.
[Motif: F239.4.3]
flew away so frightened that they never disturbed the barn any more.
231 Ill-temper
This anecdote ends sadly, with the capture and death of the little fairy.
Ignis Fatuus. This, which literally means *the foolish fire', is tradition-
ally called willo'thewisp, but has many other names and is given
several origins. Mrs Wright in Rustic Speech and Folk-Lore gives a long,
but not exhaustive, list: corp-candle or dead-candle (see corpse-
candle) when it is regarded as a death omen, and more generally:
Billy-wi'-t'-wisp (West Yorkshire), Hobbledy's-lantern (Warwickshire,
Worcestershire, Gloucestershire), Hobby-lantern (Worcestershire, Hert-
fordshire, East Anglia, Hampshire, Wiltshire, west Wales), Jack-a-
lantern (see jacky lantern), Jenny-burnt-tail (Northamptonshire,
Oxfordshire), Jenny-wi'-t'-lantern (Northumberland, North Yorkshire),
joan-in-the-wad or Joan-the-wad (Somerset, Cornwall), Kit-in-the-
Candlestick (Hampshire) (see kit with the canstick), Kitty-candle-
stick (Wiltshire), Kitty-wi'-the-wisp (Northumberland), the Lantern-man
pinket (Worcestershire). To
(East Anglia), Peg-a-lantern (Lancashire),
thesemay be added friar rush, gyl burnt-tayle, hinky punk,
spunkies, puck or Pouk and robin goodfellow, who also amused
themselves with Will-o'-the-Wisp pranks at times. Various legends
account for the Ignis Fatuus. Sometimes it is thought to be a tricksy
BOGGART, and where it is called *Hobbledy's lantern', this is plainly so;
sometimes it is ghostly in origin, a soul who for some sin could not rest.
For instance, a man who had moved his neighbour's landmarks would be
doomed to haunt the area with a flickering light. In Shropshire, Will the
Smith, after being given a second spell of life by St Peter, spent it in such
wickedness that he was debarred both from Heaven and Hell. The most
the Devil would do for him was to give him a piece of burning pit coal
to warm himself, with which he flickers over boggy ground to allure poor
wanderers to their death. In other versions of the tale, the smith tricks
the Devil into a steel purse, in which he so hammers him that the Devil
dare not admit him into Hell, but in this version the smith tricks his way
into Heaven. In the Lincolnshire fen country, the will o'thewykes
are BOGLES, intent upon nothing but evil.
[Motifs: F369.7; F402.1.1; F491; F491.1]
by Ruth Tongue in County Folklore (vol. viii, p. 115). See also faults
CONDEMNED BY THE fairies; VIRTUES ESTEEMED BY THE FAIRIES.
Ina Pic Winna. In County Folklore (vol. viii), Ruth Tongue records
some of the local fishermen's superstitions. The most interesting is that
about Ina Pic Winna.
At Worle, when the fishermen go down to sea, they each put a white
stone on the cairn or 'fairy mound' on the hillside and say,
*
Ina pic winna
Send me a good dinner.'
And more times than not they come [back] with a load of fish.
her lover. She wanders away from home and into the hills where she is
heard singing laments until at length she fades away. Nothing more is
seen of her until she or her child comes out of the cairn to avenge Dun
Ailsa's treachery on Brown Torquil, her son.
One of the commonest tales from Elizabethan times to the present day
is of mortals favoured by the fairies, who have been given fairy money
till they tell the source of it, when the gifts cease for ever. This trait is
Iron. Cold iron repels fairies. A knife, or a cross of iron, are sovereign
protections against witchcraft and evil magic of all kinds. A pair of open
There was a herd's wife in the island of Sanntraigh, and she had a
kettle. A woman of peace (fairy) would come every day to seek the
kettle. She would not say a word when she came, but she would catch
hold of the kettle. When she would catch the kettle, the woman of the
house would say -
The woman of peace would come back every day with the kettle and
flesh and bones in it. On
was there, the housewife was for
a day that
going over the ferry to Baile a Chaisteil, and she said to her man,
'
If thou wilt say to the woman of peace as I say, I will go to Baile
Castle.' *Oo ! I will say it. Surely He was spinning
it's I that will say it.'
don't care where it is,' said the man I never took such a fright as I
;
'
took at it. I shut the door, and she did not come any more with it.'
'Good-for-nothing wretch, what didst thou do.^* There are two that
will be ill off- thyself and I.' 'She will come tomorrow with it.' 'She
will not come.'
She hasted herself and she went away. She reached the knoll, and
there was no man within. It was after dinner, and they were out in the
mouth of the night. She went in. She saw the kettle, and she lifted it
with her. It was heavy for her with the remnants that they left in it.
When the old carle that was within saw her going out, he said,
Silent wife, silent wife.
That came on us from the land of chase,
Thou man on the surface of the 'Bruth',
Loose the black, and slip the Fierce.
It 236
The two dogs were let loose; and she was not long away when she
heard the clatter of the dogs coming. She kept the remnant that was in
the kettle, so that if she could get it with her, well, and if the dogs
should come that she might throw it at them. She perceived the dogs
coming. She put her hand in the kettle. She took the board out of it,
and she threw at them a quarter of what was in it. They noticed it there
for a while. She perceived them again, and she threw another piece at
them when they closed upon her. She went away walking as well as
she might; when she came near the farm, she threw the mouth of the
pot downwards, and there she left them all that was in it. The dogs of
the town struck (up) a barking when they saw the dogs of peace
stopping. The woman of peace never came more to seek the kettle.
they had covered It with earth they dug a wide deep trench around It,
so that neither beast nor body could get near It. But indeed no one had
the courage to approach the spot. The case was left to a fremmd person
to investigate. When
he went to raise the earth to discover what lay
beneath, a strange lurid light and thereafter a *lockit mist' surrounded
him, and something rose out of the hole and rolled into the sea.
Could It have been an otter or a seal, the sceptic asked, and was
gravely answered with a shake of the head: 'We all ken there's mony
kinds of life that lives in the air, in the earth and water - forby the
clouds abune. And we, poor mortals, have no vision to hear or see, or
understand the like. We must just leave all that to the Powers abune.'
[Motif: F402.1.12]
Jacky Lantern. Another of the numerous names for will o' the
WISP, generally found in the West Country.
[Motifs F49 1: ; F49 1 . i]
ness. The hobgoblin type is exactly the same in both periods, except
that the extreme Puritans regarded all fairies as devils. The most compre-
hensive poem on ROBIN goodfellow has been plausibly attributed to
Ben Jonson. It seems to have been written to introduce a masque and
has all Ben Jonson's vigour. A few verses will show its quality and its
But Robin I
Their feats will spy,
And fear them home, with ho, ho, ho
If any wanderers I meet.
That from their night-sport do trudge home,
With counterfeiting voice I greet.
And cause them on with me to roam;
Through woods, through lakes,
Through bogs, through brakes.
O'er brush and brier, with them I go,
I call upon
In the course of the thirteen verses, all the Puckish activities are covered.
As for the DIMINUTIVE FAIRIES, the descent to triviality is well seen
in Drayton's Nimphidia. The fairies in a midsummer night's dream
are small, but they are still formidable. Their dissensions affect the
seasons, they have power over the unborn offspring of mortals they can ;
bless and ban. Though they are small, they can assume human size and
they have the power of rapid motion. We have only to compare this with
Drayton's flustered, frustrated oberon and the little ladies of mab's
court, bustling about tearing their tiny ruffs and dropping their little
gloves. The whole pleasure in them is in their littleness. It is a court
intrigue through a minify ing-glass. herrick's fairies are in the same
vein, with a hint of scurrility about them which reminds us that the
fairies were fertility spirits.
239 Jeflferies, Anne
Towards the end of the 17th century, we reach the nadir of the
powers with the Duchess of Newcastle's fairies, who are no bigger
fairies'
than microbes. After that, we have to wait for the Romantic revival and
the rebirth of folklore.
And on fine moonlight nights she would roam down the valley, singing,
The fairies afterwards told her they heard her well enough, and would
run from frond to frond of the fern as she was searching. In the end they
decided to show themselves.
Anne was knitting one day in a little arbour just outside the garden
gate when she heard a rustling among the branches as if someone was
peeping at her. She thought it was her sweetheart and took no notice.
There was silence for a while, except for the click of her needles; then
the branches rustled again and there was a suppressed laugh. Anne said
rather crossly, 'You may stay there till the cuney grows on the gate ere
ril come to 'ee. ' Immediately there was a tinkling sound and a ringing,
musical laugh. Anne was frightened, for she knew it was not her sweet-
heart's, but she stayed where she was, and presently she heard the garden
gate open and shut gently, and six little men appeared in the arbour.
They were very beautiful, all dressed in green and with the brightest of
eyes. The grandest of them had a red feather in his cap and spoke to her
lovingly. She put her hand down to him. He jumped on to her palm and
she lifted him up on to her lap and he clambered up to her bosom and
began kissing her neck. She was perfectly charmed with the little gentle-
man's love-making and sat there in ecstasy until he called his five
companions and they swarmed up her skirts and dress and began to kiss
her chin and cheeks and lips, and one put his hands over her eyes. She
felt a sharp pricking and everything was dark. Then she was lifted into
the air and carried she knew not where, until she felt herself set down,
and someone said, 'Tear! tear!' Her eyes were opened again and she
found herself in a gorgeous fairyland.
She was surrounded by temples and palaces of gold and silver; there
were trees covered with fruit and flowers, lakes full of golden and silver
fish and bright-coloured birds singing all around. Hundreds of splendidly
dressed people were walking in the gardens or dancing and sporting or
reposing themselves in flowery arbours. Anne herself was dressed as
finely as any of them. To her surprise they seemed no longer small, but
of human size. Anne could have stayed forever in that happy place. She
was surrounded and courted by her six friends, but the finest of them
still made her his prime favourite, and presently they managed to steal
away together and were in the height of happiness when there was a
clamour, and her five followers broke in on them, followed by an angry
crowd. Her lover drew his sword to protect her, but he was wounded and
fell at her feet. The fairy who had first blinded her put his hands over her
eyes again. She was whirled up into the air with a great humming, and
at length regained her sight to find herself lying on the floor of the arbour
surrounded by anxious friends.
Anne never revisited Fairyland, but the fairies did not withdraw their
favours. They were with her constantly (though no one else could see
them), and nourished her with fairy food. Moses Pitt says in his
letter:
241 Jeflferies, Anne
She forsook eating our and was fed by these fairies from that
victuals,
harvest time to the next Christmas-day; upon which day she came to
our table and said, because it was that day, she would eat some roast
beef with us, the which she did - I myself being then at the table.
He adds later that Anne 'gave me a piece of her bread, which I did eat,
and I think it was the most delicious bread that ever I did eat, either
before or since'.
Anne became very fervent in her devotions, though
After her illness,
it was the church Prayer Book that she wished to hear, for she was a
fervent Episcopalian and all her prophecies were of ultimate victory to
the king. People resorted to her for cures from Lands End to London,
and her prophecies had great vogue. It was these even more than her
dealings with the fairies which caused her to be prosecuted. She was
arrested in 1646 at the suit of John Tregeagle, who was to attain a post-
humous supernatural reputation as the Demon Tregeagle, some stories
of whom Hunt also tells. He committed her to prison and gave orders
that she was not to be fed, but she made no complaints and continued in
good In 1647, the Clarendon Correspondence notes, she is
health.
detained in the house of the Mayor of Bodmin and is still not fed. In the
end she was released, went into service with a widowed aunt of Moses
Pitt and married a labourer named William Warren.
Moses Pitt was a printer in London when he published the letter to
the Bishop of Gloucester, and since he could not himself visit Anne
JefFeries, he sent an old friend, Mr Humphrey Martin, to whose little
daughter Anne had once given a silver cup from the fairies, to confirm
her account of her fairy experience. She would tell him nothing. He
wrote:
As for Anne have been with her the greater part of one
JefFeries, I
day, and did read to her that you wrote to me; but she would not
all
own anything of it, as concerning the fairies, neither of any of the cures
that she did. She answered, that if her own father were now alive, she
would not discover to him those things which did happen then to her.
I asked her the reason why she would not do it; she replied, that if she
should discover it to you, that you would make books or ballads of it;
and she said she would not have her name spread about the country
in books or ballads of such things, if she might have five hundred
pounds for it.
Poor Anne had no desire to suffer again the things she had suffered at
Justice Tregeagle's hands.
The subject-matter of Anne's delusion, the type of fairies that occurred
to her, are of great interest. In this remote part of Cornwall, not fifty
years after the first performance ofa midsummer night's dream, we
have an illiterate country girl building up a courtly Fairyland of
Jenny Greenteeth 242
wide miss, fell at Cloughur in the south. The wife left him, and he him-
self presumably followed her, but they left their steed behind. After that
he assumed a semi-human form and roamed about the countryside, pos-
sibly as far as Glen Rushen, where aBUGGANE appeared which changed
its shape between that of a black pig and a man.
Joan the Wad. One of the local and obscure types of iGNis fatuus,
and, though she has lately been publicized as one of the Cornish
PISKIES, we owe our knowledge of her to Jonathan Couch's History of
Polperro. She has, however, the distinction of being invoked in a rhyme:
*Jacky Lantern, Joan the Wad .'. From her tickling habits it seems
. .
likely, as Couch claimed, that she was a pisky, and the probability is that,
if properly invoked, she and jacky lantern would lead travellers
aright instead of misleading them.
[Motif: F491]
243 'Kate Crackemuts'
Joint-eater. The name given by kirk to what the Irish call 'Alp-
Luachra'; but, according to Kirk, this Joint-eater is a kind of fairy who
sits invisibly beside his victim and shares his food with him. In The
prince for her reward. She followed the prince again, and this time the
fairy child was playing with a little dead bird.
'Now mind,' said one of the dancers, 'not to lose that birdie; for three
tastes of it, and the prince would be as well as ever he was.'
When Kate heard that, she rolled out the nuts faster than before, and
the fairy boy laid down the bird and went after them. As soon as they got
home Kate plucked the bird and set it down to the fire to roast. At the
first smell of it the prince sat up in bed and said: 'I could eat that birdie.'
drag stones to build his new castle. When the castle was built he took off
the bridle, and the poor, galled kelpie dashed into the river, but paused
in the middle to say
*
Sair back and banes
sair
Drivin' the Laird Morphie's stanes.
o'
From then misfortune dogged the Grahams of Morphie until their lives
ended.
[Motifs:Bi84.i.3;Di3ii.ii.i;F234.i.8;F4oi.3.i;F420.i.3.3;G302.3.2;
G303.3-3-I-3]
had no mouth but an enormous nose, up which he must have snuffed his
food, for a rhyme quoted by Henderson runs
at the customary feast, suddenly, before the first course was served, the
pigmy arrived, accompanied by so large a company of dwarfs like him-
self, that after they had filled all the seats at table, there were more
dwarfs outside in tents which they had in a moment put up, than at the
feast inside. Instantly there darted out from these tents servants with
vessels made out of precious stones, all new and wondrously wrought.
They filled the palace and the tents with furniture either made of gold
or precious stones. Neither wine nor meat was served in any wooden
or silver vessel. The servants were found wherever they were wanted,
and served nothing out of the king's or anyone else's stores, but only
from their own, which were of quality beyond anyone's thoughts. None
of Herla's provisions were used, and his servants sat idle.
The pigmies won universal praise. Their raiment was gorgeous; for
lamps they provided blazing gems; they were never far off when they
were wanted, and never too close when not desired. Their king then
thus addressed Herla: *Most excellent King, God be my witness that
I am here in accordance with our agreement, at your marriage. If there
is anything more that you desire, I will supply it gladly, on the con-
dition that when I demand a return, you will not deny it.' Hereupon,
without waiting for an answer he returned to his tent and departed at
about cockcrow with his attendants. After a year he suddenly came to
Herla and demanded the observance of the treaty. Herla consented,
and followed at the dwarf's bidding. They entered a cave in a very high
cliff, and after some journeying through the dark, which appeared to be
they say that at last, in the first year of our (present) King Henry (the
second) it ceased to visit our country in pomp as before. On that
occasion, many of the Welsh {Wallenses) saw it whelmed in the Wye,
the Herefordshire river {Waiam Herefordiae flumen). From that hour,
that weird roaming ceased, as though Herla had transferred his wander-
ing {Errores^ a pun containing the idea of error) to us, and had gained
rest for himself. (A hit at contemporary politics.)
with all his tree around in a deep band. The host of the
army ringing the
fairy king appeared, and they began to fight, but suddenly Meroudys was
drawn away invisible from the very middle of the ring, and no one could
find her. Then Orfeo was like a man distracted, and when no trace of
Meroudys could be found he called his nobles together, and appointed
his steward regent in his absence and his successor if he died. He laid
aside his robes and his crown, and barefoot and in rags he went out into
the wilderness. The only possession he took with him was his harp, for
he was the best harper in the world. For ten years he lived in the wilder-
ness, his only shelter a hollow tree, his clothing moss and leaves and his
own long beard and hair, his food wild fruits in the summer and leaves
and roots in the winter. But when the warm days came he sat in the sun
and harped, so that all wild beasts came round him, tamed by his music,
and the birds filled every tree. Then one day he heard the sound of horns,
and a troop of fairy knights rode past him hunting, and a little after them
came a bevy of ladies hawking, and among them he saw Dame Meroudys,
and she saw him and knew him and said nothing, but her tears fell to see
him so lean and shaggy and ragged, burnt black with sun and frost. And
when the ladies saw that the two knew each other they turned about and
bore Meroudys away, but Orfeo followed them, running as fast as their
horses could gallop, and he saw them go into a cleft in the rock and
followed them through a long winding cave, until he came out into full
light and saw before him a fair country with a great palace standing up in
the distance, all built of shining crystal and precious stones, and he went
towards it. He knocked at the gate of the shining palace, and when the
porter opened it he claimed a minstrel's right of entry. Inside the walls
he saw the standing forms of dead men, some headless, some armless,
some who had been strangled treacherously, all it seemed who had died
before their time. Beyond them he saw men and women sleeping in the
twilight, and among them his wife Meroudys under her ymp tree.
Beyond them was the royal throne-room, and on the dais sat the king and
queen in shining splendour surrounded by a great and rich company.
Orfeo went up to the foot of the throne and fell on his knees. 'Lord,' he
said, 'is it thy will to hear my minstrelsy } '
ETHNA THE BRIDE and MIDHIR and ETAIN spring to mind at once. The
dangerous time of twilight, the magic apple-tree, the connection between
the fairies and the dead, are all part of Celtic tradition. It is possible that
it may have been translated from a French source, but the roots are in
Britain.
[Motifs: D950.10; f8i.i; F241.1.0.1]
Kirk, Robert (1644-92). The author of the fullest and most authoritative
treatise on the fairy-lore of his period it is, indeed, one of the most
;
lore Society and published in Folklore (vol. 75, Spring 1964). Robert
Kirk had been born at Aberfoyle, where his father was minister, and
after twenty-one years of serving as minister at Balquidder, he was called
to Aberfoyle on his father's death. In both places he had an admirable
opportunity of studying the fairy beliefs of the Highlanders, and he
examines them with calm detachment and impartiality, but apparently
with an ultimate conviction of their truth. All aspects of the Highland
fairy-lore are presented in this short treatise, which would be an encyclo-
pedia in little if it were alphabetically arranged. Various theories of the
ORIGIN OF FAIRIES are presented: fairies as the dead, or alternatively
as Of a midle Nature betwixt Man and Angel, as were Daemons thought
*
an officer's young wife was a tenant of Aberfoyle Manse and was expecting
Kit with the Canstick, or candlestick 254
a child. She had been told that if a christening was held at the Manse,
Kirk could still be disenchanted. The chair that was traditionally his still
stood in the dining-room, and if anyone stuck a dirk into the seat of it.
Kirk would be freed. The young wife hoped that they would not be
posted before her baby was born. Presumably Kirk would appear only to
crumble into dust, but his soul would have been saved and freed from
the sad merriment of Fairyland. As it is, Kirk's story must be
numbered
among those tragic tales of the unrescued captives in fairyland.
[Motifs: F32o;F375]
Knockers. The Cornish mine spirits, not evil and malicious like the
German Kobolds, but friendly to the tin-miners, for they knock to
indicate where a rich ore is to be found. They used to be supposed to be
the ghosts of the Jews who worked the mines, and primitive smelting-
houses sometimes found in the mines were called * Jews' houses'. The
storywas that the Jews who took part in the Crucifixion were sent to
work in the Cornish mines as a punishment. Jews did indeed join the
mines in the nth and 12th centuries, but tradition puts their working
much earlier, hunt reports that the miners often say they see little
posed to visit the mines. Two northern mine spirits are cutty soams
andBLUECAP.
The knockers are sometimes called BUCCAS, which is a Cornish name
for a GOBLIN. Mrs Wright, in Rustic Speech and Folk-Lore^ gives a list
of the Cornish mine spirits. She says:
255 Knockers
Buccas, Gathorns, Knockers, Nickers, Nuggies and Spriggans are
individual and collective appellations for the sprites that haunt the
tin-mines of Cornwall - They are for the most part a harmless folk,
occupied in mining on their own account, out of sight of the human
miners. These latter, however, take pains not to annoy the goblin
workers; whistling and swearing, for instance, are held to be obnoxious
to mine-spirits, and must therefore be avoided.
She does not mention another taboo recorded by Hunt which has a
more sinister flavour. It seems the mine spirits cannot endure the sign of
the CROSS, and therefore the miners avoid marking anything with a cross
for fear of annoying them. The generally friendly disposition of the
knockers, however, isconfirmed by a story from Hunt in Popular
Romances of the West of England (pp. 90-91):
leave it properly dressed, if they would quietly give them up this end.
An agreement of some kind was come to. The old man and his son took
the 'pitch', and in a short time realized much wealth. The old man
never failed to keep to his bargain, and leave the tenth of the ore for
his friends. He died. The son was avaricious and selfish. He sought to
cheat the Knockers, but he ruined himself by so doing. The 'lode'
failed;nothing answered with him; disappointed, he took to drink,
squandered all the money his father had made, and died a beggar.
We see here the ordinary fairy-lore of Just dealings, and the story of
'Barker's Knee', also told by Hunt (p. 88), shows that they share
the fairy dislike of spies among the infringements of fairy
PRIVACY. According to this tale, the knockers inhabited not only the
mines, but rocks, caves and wells in Cornwall, and carried on their
mining works wherever they lived. In the parish of Towednack there was
once an idle, hulking fellow, who was always playing truant from the
mines. He conceived a great curiosity about the knockers, and found out
Knocky-Boh 256
that they haunted a well in the parish, where, crouched among the ferns,
he had a good opportunity of watching them. Day after day and night
after night he lay, looking and listening. He learned their hours and their
methods, heard them singing and playing, found out their holidays - the
Jews' Sabbath, Christmas Day, Easter Day and All Saints - and at length
even began to understand their speech. All this time he flattered himself
that they knew nothing about the watch he kept, until one day when they
were knocking off for work he heard them telling each other where they
were going to hide their bags of tools. ' I'll put mine in this cleft here,'
said one. I'll hide mine under these ferns,' said another. ' I'll put mine on
'
Barker's knee,' said a third, and at once a great heavy but invisible bag
of tools landed smack on Barker's knee-cap. He was lame all the rest of
his life, and ever after if one of the miners suffered from rheumatism he
would say, 'I be as stiff as Barker's knee.'
BOTTRELL, in his Traditions and Heart Jiside Stories of West Cornwall
(vol. I, p. 77), gives an account of an old man. Captain Mathy, who was
one of the few who claimed to have seen the 'knackers' when, following
their knocking, he broke into a rich vug (an aperture in a lode, frequently
lined with crystals)
When I rubbed my eyes and looked sharper into the inner end there
I spied three of the knackers. They were no
bigger, either one of them,
than a good sixpenny doll; yet in their faces, dress, and movements,
they had the look of hearty old tinners. I took the most notice of the
one in the middle. He was settan down on a stone, his jacket off and
his shirt-sleeves rolled up. Between his knees he held a little anvil, no
more than an inch square, yet as complete as any you ever seed in a
smith's shop. In his left hand he held a boryer, about the size of
a darning-needle, which he was sharpan for one of the knackers, and
the other was waitan his turn to have the pick he held in his hand new
cossened, or steeled.
These knackers did not punish the intruder as Barker was punished,
but seized the opportunity when Mathy turned aside to get them one of
his candles, to disappear, and he heard them tittering and squeaking but
never saw them again.
[Motifs: F456; F456.1.1; F456.1.1.1; F456.1.2.1.1; F456.1.2.2.1;
M242]
Knowe. The Scottish version of the word 'knoll', equivalent to the Irish
*
knock'. It sometimes relates to a tumulus and sometimes to the buried
ruins of a castle. See also bruch and si the in.
257 *Laird of Balmachie's Wife, The'
mmMEmmm
Lady of the Lake, the. She isone of the most mysterious and un-
explained of the fairy ladies whoappear and disappear in the Arthurian
legends. By the time Malory collected the matter of Britain the
FAIRIES had been euhemerized into enchantresses, but in the earlier
romances their fairy nature is apparent. The German Lanzelet by Ulrich
von Zatzikhoven, a translation of a French romance left in Austria by the
de Morville who was one of the hostages for Richard Coeur de Lion,
probably represents a very early version of the Lancelot legend. In this
version the Lady of the Lake is a true lake maiden, like thecwRAGEDD
ANNWN, the queen of an isle of maidens in the middle of an enchanted
lake, where winter never comes and no one knows sorrow. She breeds
up the young Lancelot to be the champion who shall protect her cowardly
son, Mabuz the Enchanter, from the incursions of his neighbour Iweret.
In the 15th-century prose Lancelot she is a sorceress, as morgan le
FAY is in Malory, and the lake is an illusion. Jessie Weston in The Legend
of Sir Lancelot du Lac points out that the original germ of the Lancelot
legend is the story of the capture of a royal child by a water-fairy, for, in
Lanzelet^ Lancelot has not become the lover of Guinevere, and Sir
Gawaine is still Arthur's chief knight. The Lady of the Lake makes
appearances in other parts of the Arthurian legends. It will be remembered
that she gives Excalibur to Arthur at the beginning of his reign, and
receives it again as a token of his mortal wounding and a summons to
fetch him with the three other queens of faerie to be tended in the Isle
of Avalon. She is generally identified with nimue.
[Motifs: d8i3.i.i;d878.i;f37i; F420.5.i.9;F42i.i]
'Laird of Balmachie's Wife, The'. The most serious of all the fairy
THEFTS was the theft of human beings: human babies taken to reinforce
the fairy stock and changelings left in their place, children enticed
away, young maidens to be brides, newly delivered mothers to act as
nurses to fairy babies and others. Once these humans had been made
captives in fairyland it was very difficult, though not impossible,
to rescue them, but there are quite a number of anecdotes of the pre-
vention of theft or of rescues before the captive had reached fairyland.
*The Laird of Balmachie's Wife', from Gibbings's Folk-Lore and
Legends^ Scotland^ is a representative example. It is reproduced in
A Dictionary of British Folk-Tales in the English Language (Part B, vol. i):
*Laird o' Co, The* 258
In the olden times, when it was the fashion for gentlemen to wear
swords, the Laird of Balmachie went one day to Dundee, leaving his
wife at home ill in bed. Riding home in the twilight, he had occasion
to leave the high road, and when crossing between some little romantic
knolls, called the Cur-hills, in the neighbourhood of Carlungy, he
encountered a troop of fairies supporting a kind of litter, upon which
some person seemed to be borne. Being a man of dauntless courage,
and, as he said, impelled by some internal impulse, he pushed his
horse close to the litter, drew his sword, laid it across the vehicle, and
in a firm tone exclaimed
*In the name of God, release your captive.'
The tiny troop immediately disappeared, dropping the litter on the
ground. The Laird dismounted, and found that it contained his own
wife, dressed in her bedclothes. Wrapping his coat around her, he
placed her on the horse before him, and, having only a short distance
to ride, arrived safely at home.
Placing her in another room, under the care of an attentive friend, he
immediately went to the chamber where he had left his wife in the
morning, and there to all appearance she still lay, very sick of a fever.
She was fretful, discontented, and complained much of having been
neglected in his absence, at all of which the laird affected great concern,
and, pretending much sympathy, insisted upon her rising to have her
bed made. She said that she was unable to rise, but her husband was
peremptory and having ordered a large wood fire to warm the room,
he lifted the impostor from the bed, and bearing her across the floor as
if to a chair, which had been previously prepared, he threw her on the
fire, from which she bounced like a sky-rocket, and went through the
ceiling, and out at the roof of the house, leaving a hole among the
slates. He then brought in his own wife, a little recovered from her
alarm, who said that some time after sunset, the nurse having left her
for the purpose of preparing a little caudle, a multitude of elves came
in at the window, thronging like bees from a hive. They filled the
room, and having lifted her from the bed, carried her through the
window, after which she recollected nothing further, till she saw her
husband standing over her on the Cur-hills, at the back of Carlungy.
The hole in the roof, by which the female fairy made her escape, was
mended, but could never be kept in repair, as a tempest of wind
happened always once a year, which uncovered that particular spot,
without injuring any other part of the roof.
[Motif: F322]
the swiftly flowing river carried them away before they could reunite.
The heir staggered home with hardly strength to blow his horn. But his
old father, who had been waiting in terrible suspense, ran out to greet
him. The heir, in horror, blew his horn again, and the servants loosed the
dog. The heir killed it with one thrust, but the condition was broken, the
father had reached him first, and for nine generations no Lord of
Lambton died in his bed.
[Type: 300. Motifs: B11.2.1.3; B11.2.12; bii.ii; B11.12.4.1; C631;
C984; C987; MIOl]
able conjectures, found her out to be a serpent, a lamia; and that all
Last Word, the. In dealing with evil spirits and bogles as well as the
Devil, it was important to have the last word. The bluemenofthe
MINCH are an example of this. evil sea-spirits who used to
They were
swim out by the Minch between Lewis and the main-
(the strip of water
land of Scotland), and the captain of the boat had to hold parley with
them and get the last word, preferably in rhyme, or they would sink his
ship.
From this we may deduce that Lazy Laurence is one of the cautionary
fairies, like melsh dick and awd goggie.
[Motifs: F234.1.8; F403]
263 'Legend of MuUaghmast, The'
Leanan-Sidhe {Ian-awn shee\ the * Fairy Mistress'. Virtually the same
as the LHIANNAN-SHEE of Man, though a different and more favourable
interpretation put on her by Lady wilde in Ancient Legends of
is
On the other hand, Douglas hyde derived the word Mepracaun' from
kith bhrogan^ the 'one-shoemaker', because he was generally seen working
at a single shoe, yeats seems to think that the three names may represent
three aspects of one kind of fairy. For some reason the Lepracaun is now
used to represent all kinds of Irish fairies, but it is undoubted that the
Lepracaun and the Cluricaune are both solitary fairies, though it will be
seen that there are two aspects of the Fir Darrig. The various stories of
the Lepracaun are well and pleasantly represented by William Allingham's
poem, The Lepracaun
' '
Ill
Liban. The sanctified mermaid, who may possibly account for the
presence of some of the mermaids who so often occur in church carvings.
Liban is briefly mentioned in The Annals of the Kingdom of Ireland by
the Four Masters, a history compiled in the 17th century and covering
the time from the creation of the world down to the year 1616. The year
558 is given as the one in which Liban was caught in a net on the strand
of Ollarbha, but her personal history goes back some 300 years earlier.
Her whole story is given by P. W. Joyce in Old Celtic Romances (1894).
Liban was one of the daughters of eochaid and presumably of
ETA IN. In the year 90 a sacred spring which had been sacrilegiously
neglected overflowed its bounds and formed the great water of Lough
Neagh. Eochaid and all his family were overwhelmed and drowned,
except his two sons, Conang and Curman, and his daughter Liban. Liban
was indeed swept away by the waters, but she and her pet dog were
supernaturally preserved and carried into a subaqueous cave where she
267 Licke
spent a year in her bower with no company except her little dog. She
grew weary of this after a time, and prayed to God that she might be
turned into a salmon and swim around with the shoals offish that passed
her bower. God so far granted her prayer as to give her the tail of a
salmon, but from the navel upwards she retained the shape of a beautiful
woman. Her dog was turned into an otter, and the two swam round
together for 300 years or more. In this time Ireland had become Christian
and St Comgall had become Bishop of Bangor. One day Comgall
dispatched one of his clergy, Beoc, to Rome to consult Pope Gregory
about some matters of order and rule. As they sailed they were accom-
panied by a very sweet voice singing from under the water. It was so
sweet that Beoc thought that it must be an angel's voice. At that Liban
spoke from under the water and said : It is I who am singing. I am no
'
angel, but Liban the daughter of Eochaid, and for 300 years I have been
swimming the seas, and I implore you to meet me, with the holy men
of Bangor, at Inver Ollarba. I pray you tell St Comgall what I have said,
and let them all come with nets and boats to draw me out of the sea.'
Beoc promised to do as she asked, pressed on on his errand, and before
the year was over had returned from Rome, in time to tell St Comgall of
Liban's prayer. On the appointed day a fleet of boats was there, and
Liban was drawn out of the water by Beoan, son of Inli. They half-filled
the boat in which she was caught with water, and crowds of people came
to see her swimming around. A dispute arose as to who had the right to her.
St Comgall thought she was his as she was caught in his diocese; Beoc
claimed her because she had made her appeal to him; and even the man
who had drawn her out of the sea staked his claim. To avoid dissension
all the saints of Bangor embarked on a night of fasting and prayer. An
angel spoke to them and said that on the next morning a yoke of two oxen
would come to them. They were to put Liban into a chariot and harness
the oxen to it; wherever they stopped, that was the territory. It was a
method employed in many saints' legends to settle the place where a
church should be erected, and the expedient did not fail this time. The
oxen drew their chariot undoubtingly to Beoc's church, Teo-da-Beoc.
There she was given her choice whether to die immediately and ascend
at once to heaven or to stay on the earth as long as she had lived in the
sea, and to ascend to heaven after 300 years. She chose immediate death.
St Comgall baptized her by the name of Murgen, or 'sea-born', and she
made her entry into heaven. She was accounted one of the Holy Virgins,
and signs and wonders were done through her means in Teo-da-Beoc.
[Motifs: F420.5.1.1; V229.2.12]
The name given to one of the small female fairies in the life of
Licke.
ROBIN GOODFELLOW. She is mentioned in allies's list of the
FAIRIES, but Allies does not seem to have found any place-names which
Life of Robin Goodfellow, The 268
begin with *Licke'. The Life of Robin Goodfellow makes her, by virtue of
her name, the fairy cook:
Li'l Fellas, the. This, like the GOOD NEIGHBOURS, the Mob, them-
selves, is one of the Manx euphemistic names for the fairies,
or FERRISHYN.
dangerous glance on him, but at length he looked and saw the spirit. The
report went round, and the entire company of seventy-five people were
out of the room in two minutes. It was much feared that a death would
follow this visitation. Nothing happened, but there have been no dances
in Lent since then. It seems possible that these Indian spirits are not
native but are imported gargoyles. The function of gargoyles is to guard
Little-Washer-by-the-Ford 270
the church from the Devil by staring out in all directions. None of the
Llyr (thleer). The Welsh equivalent of the Irish god Lir, and possibly
an underworld god. He was the father of Manawyddan and of bran
THE BLESSED, whose tragedy is the subject of one branch of the
MABiNOGiON. It has been suggested that King Lear was an euhemerized
version of Llyr, but there seems to be no correspondence in their stories.
Lubbard Fiend, the. John milton's country roots were at Forest Hill,
and his fairy traditions were true to those of Oxfordshire and the sur-
rounding counties. It is worth giving the whole fairy passage in U
Allegro
in spite of its general familiarity:
cleaning, and like the brownie and many other hobgoblins is a spirit of
the hearth. Though it is a youthful poem, Milton's Puritan bias is shown
in his calling Lob a fiend as well as a goblin. Some though not all
Puritans identified all fairies with the lesser devils, though Baxter and
Lug, or Lugh {high). Lug, called Lamfhada ('of the long arm') or
Samildanach ('many-skilled'), was one of the sons of the dag da to whom
a BRUGH was allotted when Angus og was forgotten. A story was told
about him in The Book of Conquests of how he came to Tara in the time
of Nuada of the Silver Hand and asked to join the Tuatha. He was told
that only one claiming a special skill could be admitted. He claimed skill
as a carpenter, a smith, a warrior, a poet, a harper, a historian, a hero and
a sorcerer. He was told that all these posts were already filled. He asked
if there was any man there who possessed all the skills at once; on those
grounds he was admitted into the Tuatha. Lug was handsome and
polished, unlike his father, the Dagda, who was a more primitive deity.
Itwas Lug who killed Balor of the one eye, the leader of the fomorians,
and put an end to the long war between them and the tuatha de
DANANN.
[Motifs: A141; A151.1.1]
The name
Lull. of one of the female fairies in the the life of robin
GOODFELLOW. Following as usual the guidance of the name, the
anonymous author makes her the nurse of the fairy babies:
Lull is nurse and tends the cradle,
And the babes doth dresse and swadle.
Luridan, a familiar [the author says], did for many years inhabit the
Island Pomonia, the largest of the Orcades in Scotland, supplying the
place of Man-servant and maid-servant with wonderful diligence to
these Families whom he did haunt, sweeping their rooms, and washing
their dishes and making their fires before any were up in the morning.
This Luridan affirmed. That he was the Genius Astral, of that Island,
that his place or residence in the dayes of Solomon and David was at
Jerusalem; That then he was called by the Jewes Belelah, and after
that he remained Long in the Dominion of Wales, instructing their
Bards in Brittish Poesy and Prophesies, being called Urthin, Wadd,
Elgin: And now said he, I have removed hither, and alas my con-
tinuance is but short, for in 70 years I must resigne my place to Balkin,
Lord of the Northern Mountains.
[Motifs: F480; F482.5.4]
Lutey and the Mermaid 274
Lutey and the Mermaid. Long ago Lutey of Cury, near Lizard Point,
a Cornish fisherman and wrecker, was combing the beach for jetsam
when he found a beautiful mermaid stranded in a pool by the receding
tide. She persuaded him to carry her down
to the sea. As they went she
offeredhim three wishes, and he chose those he thought would do good:
the power to break the spells of witchcraft and to compel familiar spirits
for the good of others, and that these powers should descend in his
family. She granted these, and because he had wished unselfishly said
that none of his family should come to want, and gave him her comb by
which he could summon her. Then, as they grew near the sea, the more
sinister side of her nature showed itself She began to allure him to go
with her, and tightened her grasp on his neck. So great were her allure-
ments that he would have gone with her, but his dog howled to him from
the shore, and he saw his own cottage where his wife and children lived,
;. Sir John Everett Millais Ferdinand Lured by Ariel
:
14- Sir Joseph Noel Paton: 'I1ic Reconciliation olOberon and Titania
^^^^^ J^'^
V
^i>,..^^plp
JBI"
^
im
r^'
/ >;•
v'l mam^ ^^'-/
'"^ :
sweet, for nine long years, then Fll come for thee my love.'
The mermaid was as good as her word, and for generations the Luteys
of Cury were famous healers, and prospered by their art. The first Lutey,
however, only enjoyed his powers for nine years, for at the end of that
time, when he was out in his boat with one of his sons, a beautiful woman
rose out of the sea and called him. 'My hour is come,' he said, and he
plunged into the water, never to be seen again. And they say that ever
after, every nine years, one of his descendants was lost in the sea. This is
the grimmer version given by bottrell from the narrative of a
WANDERING DROLL-TELLER in The Traditions and Hearthside Stories of
West Cornwall (vol. i). The mermaid in hunt's *old man of cury'
is a less sinister character.
[Type: ML4080. Motifs: B81.13.2; B81.13.13*; F420.3.1; F420.5.2.1;
F420.5.2.1.6]
^fDl^tSl^dll^fDl^fg
mm^gim^il
Mab. In the i6th and 17th centuries most of the poets made Queen Mab
the queen of the Fairies, and particularly ofthe diminutive fairies
of Drayton's Nimphidia. Shakespeare's Queen Mab as mentioned in
Romeo and Juliet^ the fairies' midwife, who gives birth to dreams, is of
the same sort, with a coach drawn by insects - a very much less dignified
person than his titania in a midsummer night's dream. This
minute Queen Mab, however, probably comes from a Celtic strain and
was once much more formidable, the Mabb of Wales, with possibly some
connection with the warlike Queen maeve of Ireland. In Ben Jonson's
Entertainment at Althorpe she is a pixy type of fairy, described as an
*Elfe' with no royalty about her:
became so well-known that it has been used also for later translations.
The book contains the Four Branches of the Mabinogi, *The Dream of
Macsen Wledig' and 'Lludd and Llefelys', then the early Arthurian tale,
*Culhwch and Olwen', 'The Dream of Rhonabwy' and three later
Arthurian romances *The Lady of the Fountain', 'Peredur' and 'Gereint
Son of Erbin'. These last show how the Norman-French has entered into
the Welsh Arthurian legend of the matter of Britain, but in Culhmh
and Olwen we are half-way back to the mythological Arthur and in the
land of fairy-tales where the hero is accompanied by a picked band of
strong men with magical, specialized powers to aid him in the perform-
ance of his quest. These manuscripts appear to represent the material
used by the Welsh bards or cyfarwydd^s. This was transmitted by word of
mouth, and it would be centuries before it was written down, and there-
fore these tales were probably very ancient indeed, as can be judged by
the customs and linguistic turns which are built into them.
demand, and he supported himself by his writings. His fame chiefly rests
now on his fairy books and allegories, The Princess and the Goblin^ The
Princess and Cur die Phantasies, The Lost Princess, and At the Back of the
^
Macha (ma-cha). One of the triple forms taken by the ancient Irish war
goddess BADB. All are in the shape of Royston or hoodie crows. Macha
is a fairy that 'riots and revels among the slain', as Evans Wentz puts it in
Mac Ritchie, David (b. 1800). Though his private life seems to have
been largely forgotten, Mac Ritchie was chief author of one of the
Mac Ritchie, David 278
(1890) and Fians^ Fairies and Picts (1893). In the introduction to the
second of these books, Mac Ritchie describes how the idea of an ethno-
logical origin of the fairy traditions first came into his head. He says:
Magicians. Those learned men who, like Dr dee, stretched the area of
their learning to include magic and intercourse with spirits. Some of them
restricted their studies to theurgic magic, in which they approached God
by intensive prayer, and sought intercourse with angels others called up
;
Manannan {manan-awn) son of Lir. The chief Irish god of the sea, the
equivalent of the Welsh llyr, though their functions seem to have been
rather different. Manannan had the Isle of Man under his protection, but
he travelled the sea in his self-propelling boat, which went wherever he
willed without oars or sail. His swine were the chief food of the tuatha
DE DAN ANN, for they were killed and eaten every day and came alive
again the next morning. There seems a suggestion here of the feasting in
the Scandinavian Valhalla on the carcase of a mighty wild boar which
was hunted each day and feasted on every night. Manannan travelled the
sea beyond which lay tir nan OG, the Land of the Young in which the
Tuatha de Danann had taken refuge. Manannan was a war god with
invulnerable armour, an invincible sword and a helmet which glinted like
the sun on water. His father, Lir, a vaguer character, was yet more
definitely a water-god.
[Motifs: A132.7; A421]
The Marool was a sea-devil who took the form of a fish, and was a
very malignant creature. He had a crest of flickering flame, andeyes all
over his head. He often appeared in the centre of mareel - that is sea-
foam when it is phosphorescent. He delighted in storm, and was heard
to shout his wild exultant song when some luckless bark went under.
[Motif: G308]
Matter of Britain, the. The Arthurian legends were first called 'The
Matter of Britain' by a 12th-century French poet, Jean Bodel, who spoke
of 'those idle and pleasant tales of Britain' {Chanson des Saisnes, edited by
Michel, Paris, 1939, vols. 6 ff.). He treated them frankly as legendary,
but they had been thought of as genuine history as early as the year 679
by Nennius of South Wales in his Historia Britonum. He speaks of 'the
warrior Arthur', and gives a list of the twelve battles in which he was
victorious, ending with Mount Badon, where Arthur slew 960 men in
one onslaught; 'no one laid them low save he'. Professor Colling wood in
his book Roman Britain came to the conclusion that Arthur was an actual
warrior who led a picked band, armed and deployed in the almost for-
gotten manner, to aid whatever king was in need of his services against
invading Saxons. By Nennius's time, however, it is plain that legend had
been at work, and indeed Nennius, among his 'wonders', gives us a
real piece of Celtic tradition in the mark left by Arthur's foot in his
legendary hunting of the boar Troynt with his dog Cabal.
As early as 1090 the Celtic traditions of Arthur had spread even down
into Italy, and many children were baptized by the name of Artus. By the
year 11 13, the 6th-century warrior Arthur had become a King of Fairy,
one of the sleeping warriors whose return was confidently expected.
At that date a riot broke out in Bodmin church. Some monks of Laon,
visiting Cornwall on a collecting expedition, were shown King Arthur's
chair and oven and their servants openly mocked the Cornishmen's belief
that Arthur was still alive and would return to help his countrymen. The
sacredness of the place in which they spoke did not prevent a furious
retaliation.
It is of these beliefs that William of Malmesbury, a serious and schol-
arly historian, wrote a few years later in his Gesta Regum Anglorum
{Exploits of the English Kings, 1125), 'He is the Arthur about whom the
Britons rave in empty words, but who in truth is worthy to be the subject
Mauthe Doog 282
not of deceitful tales and dreams, but of true history.' The mythological
treatment of the Matter of Britain is clearly shown in the tale of *Culhwch
and 01 wen' from the Red Book of Hergest, a part of the mabinogion.
Here we have a god-like king surrounded by a lesser pantheon of knights
with special and magical skills, very much like in atmosphere to many of
the early Irish folk-tales. Something of this was known, as we have seen,
outside the Celtic folk-tales, but it received comparatively little attention
until in 11 35 Geoffrey of monmouth launched it as serious history
in Libellus Merlini^ afterwards incorporated into his Historia Regum
Britanniae. This hit the popular taste between wind and water, in spite
of the horrified protests of such serious historians as William of New-
bridge and GiRALDUSCAMBRENSis. R. F. Treharne in The Glastonbury
Legends has pointed out how well suited Geoffrey's treatment was to
catch the taste of the tough fighting men of his period, and how it became
modified in the gentler and more civilized society of the later 12th and
13th centuries, so that the idea oi 2. gentleman was evolved in the writings
of Marie de France in England and Chretien de Troyes in France, and in
the works of many anonymous poets and prose writers. Geoffrey of
Monmouth brought nationalistic fervour, delight in combat and a simple
pleasure in magic into his historical background, but the later authors
introduced their countrymen to chivalry and the idea of gentleness; and
it was in a fairy world that they both moved.
Mauthe Doog. The local name for the moddeydhoo which haunted
Peel Castle on the Isle of Man in the 17th century. It owes its fame to the
lines in scott's Lay of the Last Minstrel (Canto vi, v. 26):
monks who were in charge of the chronicles. There was lively inter-
course between the monasteries, and often personal friendships. It seems
likely, for instance, that Ralph of Coggeshall and William of Newbridge
were friends and exchanged material. Strange happenings and super-
natural occurrences were eagerly recorded, and it is from these that we
seemed torn and rubbed, his beard was profuse and pointed, and he
was exceedingly shaggy and hairy about the breasts. The Castellan had
him guarded for a long time, by day and night, lest he should escape
into the sea. What food was put before him he ate eagerly. He preferred
raw fish to cooked but when they were raw he squeezed them tightly
;
in his hands until all the moisture was pressed out, and so he ate them.
He would not utter any speech, or rather he could not, even when hung
up by his feet and cruelly tortured. When he was taken into the church
he showed no sign of reverence or even of belief, either by kneeling or
bowing his head at the sight of anything sacred. He always hastened to
bed as soon as the sun sank, and stayed there until it rose again. Once
they took him to the sea-gate and let him go into the water, after placing
a triple row of very strong nets in front of him. He soon made for the
deep sea, and, breaking through all their nets, raised himself again and
again from the depths, and showed himself to those watching on the
shore, often plunging into the sea, and a little after coming up, as if
he were jeering at the spectators because he had escaped their nets.
When he had played there in the sea for a long time, and they had lost
all hope of his return, he came back to them of his own accord, swim-
ming to them through the waves, and remained with them for another
two months. But when after a time he was more negligently kept, and
held in some distaste, he escaped secretly to the sea, and never after-
wards returned. But whether he was a mortal man, or a kind of fish
bearing a resemblance to humanity, or an evil spirit lurking in the body
of a drowned man, such as we read of in the life ofthe blessed Audon, it
is difficult to decide, all the more so because one hears of so many
this man saw more than Brownie and Meig Mallach, I am not very sure. .
Others affirm he saw these two continually, and sometimes many more.'
Aubrey glosses this
Meg Mullack^ and Brownie mentioned in the end of it, are two
Ghosts, which (as is constantly reputed) of old haunted a Family in
was later suggested that it meant *the one with the hairy hand', and it
was even reported to the synod of the local church that it was her hairy
paw that came down the chimney and carried off babies. This was prob-
ably a confusion with that hairy claw which carried off children in several
of the Irish fairy tales. For in this case Maug Moulach is called 'he'.
George Henderson, in Survivals in Beliefs Among the Celts, goes so far
as to call her the Devil. Nevertheless she has remained a brownie right
into the present century. In a story preserved in the tape-recordings of
the School of Scottish Studies and reproduced in A
Dictionary of British
Folk-Tales in the English Language (Part B), Maggie Moloch and her
companion were haunting the mill of Fincastle in Perthshire in a dan-
gerous way. The Nemo story, 'Me Myself, which we find in ainsel, was
reproduced here. The male brownie was scalded to death by a girl who was
protecting herself from him. Maggie Moloch was temporarily deceived,
but when she accidentally learned what had happened, she killed the girl
who had destroyed her man. She still, however, continued to work as a
brownie, and when a miserly farmer began to pay off his servants because
she could do the work of all of them, she appeared among them and
claimed her dismissal wages too, so that he had to change his plan to keep
her.
It is unusual to have a female brownie, though the silkies do brownie
work, and perhaps Maggie Moloch is distinguished also by the length of
time her tradition has lasted, from at least the 17th century until well
into the 20th.
[Type: 1137. Motifs: F346(a); F482.5.5; k6o2.i]
Melsh Dick. The wood-demon who protects the unripe nuts from
children in the West Riding of Yorkshire. Through most of the North
Country it is a female spirit, churnmilk peg, who performs this
King Elinas of Albania had lately lost his and to divert his sorrow
wife,
gave a great deal of his time to solitary hunting. One day he went to
quench his thirst in a fountain, and as he approached it heard the sound
of singing and found sitting beside it a most beautiful woman, the fay
Pressina. He fell at once in love with her, and she consented to marry
him on the condition that he should never visit her at the time of her
lying-in. In due time she had three daughters at a birth, Melusina,
Melior and Palatina. The king's son by his first marriage ran to tell his
father of the birth, and the king, overjoyed, hastened to her room, for-
getting his promise. He found his wife bathing the babies. She cried out
that he had broken his word and, snatching up the children, she vanished.
She took refuge in Cephalonia, the Hidden Island, mentioned in the
romance ofHUON of bordeaux. It was like that island off the coast of
Wales which could only be found by chance. From the heights of the
island she could see Albany, and she showed it to her children every day,
telling them that if it was not for their father's perfidy they would all be
living there in happiness. The children naturally became embittered
against their father and resolved to revenge themselves on him. Melusina
took her two sisters and together they enclosed their father and all his
wealth in Mount Brandelois. Then they returned in triumph to their
mother, who was much displeased, and punished Melusina by turning
her into a serpent from the waist downwards. This infliction would come
on her periodically until she met a man who would marry her on the
condition of never seeing her on a Saturday, and who would keep that
promise for ever. Melusine wandered through France in search of such a
man until she came to the forest of Colombiers in Poitou, where the fays
of the region greeted her and made her their queen. There Raymond of
Poitou met her at the Fountain of Thirst, and married her under the
stipulated condition. They were deeply in love with each other, and out of
her fairy wealth she built for him many noble castles, the chief of them
the Castle of Lusignan, near the Fountain of Thirst, or the Fountain of
the Fays, as it was They would have been blissfully happy but
also called.
for the fact that every child born to them was deformed in some way.
Raymond still loved his wife passionately, but one of his cousins poisoned
his mind with suggestions that these children had another parent, and
that Saturday was kept sacred for his visits. At length Raymond could
bear the suspicion no longer, he hid behind the arras one Saturday night
and saw his wife emerging from her bath one half a serpent. He still loved
her so much that he resolved to keep her secret and say nothing even to
her of what he had seen. The secret could not be kept. Some of their
children were not only monstrous in appearance but in character. One of
them, Geoffroi with the Tusk, was particularly evil. He was quarrelling
287 Mermaids
with his brother Freimond, and when Freimond took refuge in the
Abbey of Melliers, he set fire to it and burned his brother and a hundred
monks. When the dreadful news came to Melusine she hurried to com-
fort her desolate husband; but in his grief he burst into reproaches: *Get
out of my sight, you pernicious snake! You have contaminated my
children!' Melusine fainted at his words. When she revived she said:
*The curse is come on me. I must go. I am condemned now to fly through
the air in pain till the Day of Judgement. Until this castle falls I shall
appear before the death of each Lord of Lusignan, wailing and lamenting
for the sorrows of the House.' She leapt on the window-sill, where the
print of her foot remained as long as the castle stood, and vanished from
the sight of Count Raymond and the court.
Melusine became the banshee of Lusignan; and after the family had
been destroyed and the castle had fallen to the Crown, she appeared
before the death of any king of France, until at last the castle was de-
stroyed by fire.
nose. These exact measurements were possible because she was cast up
by the sea. This was said to have happened in about a.d. 887.
Some sea monsters, such as nuckelavee, were allergic to fresh
water, but mermaids penetrated up running streams and were to be found
in fresh-water lakes.They were still called mermaids. A typical example
of a ravening mermaid is to be found in the story of 'The Laird of
Lorntie' told by Robert Chambers in Popular Rhymes of Scotland:
'Lorntie, Lorntie,
Were it na your man,
I had gart your heart's bluid
Skirl in my pan.'
This may be called the general picture, but no folk traditions are
absolutely consistent, and there are a number of stories, like hunt's
*The OLD MAN OF cury', which show gentler traits. Possibly these may
be influenced by the Scandinavian strain in Scotland, for the Danes,
Swedes and Norwegians take a much more lenient view of the sea people
than the Scots. A pleasant story of a mermaid giving medical advice is
again quoted by Chambers from Cromek's Nithsdale and Galloway Song:
Cromek always gives a favourable view of the fairies, but this story
isconfirmed by a Renfrewshire anecdote of a mermaid who rose from the
water as the funeral of a young girl passed, and said mournfully:
'
If they wad drink nettles in March
And eat muggons in May,
Sae mony braw maidens
Wadna gang to the clay.'
Muggons is mugwort, or southernwood, and was much used for con-
before storms, but they are gentler than most mermaids and often fall in
love with mortal fishermen. The offspring of these marriages are some-
times said to be covered with scales, just as the descendants of the
ROANE, or SEAL PEOPLE, are said to have webs between their fingers.
Sometimes they come ashore in the form of little hornless cattle, but in
wear red feather caps, by means of which they
their proper shape they
go through the water. If these are stolen they cannot return to the sea
again.
If the female merrows are beautiful, the male are very ugly indeed, with
green faces and bodies, a red, sharp nose and eyes like a pig. They seem,
however, to be generally amiable and jovial characters. A lively story by
Crofton CROKER gives a pleasant picture of a merrow. It is called *Soul
Cages' and comes in Fairy Legends of the South of Ireland (vol. 11, p. 30).
This is a shortened version:
The female merrows are a lovely sight, with their flowing hair
and their
white, gleaming arms and their dark eyes; but the male merrows are
nothing worth looking at, for they have green hair and green teeth and
little pig's eyes and long red noses, and short arms more like flippers than
any respectable arm that could do a day's work. For all that there was
once one man that was very anxious to see a merrow, and that was Jack
Dogherty, that lived with his wife Biddy in a snug little cabin hard by the
seashore not far from Ennis. It was the more provoking that Jack could
never catch a glimpse of one because his own grandfather had been so
chief with a merrow that, if it hadn't been for offending the priest, he'd
have asked him to stand godfather to his children; and here was Jack
living in the very place and looking out day and night without so much as
the glimpse of a fin. At last one day, on a rock about half a mile along the
coast, Jack made out a shape of a creature, standing as still as a stone with
291 Merrows, or the Murdhuacha
a thing Hke a red cocked hat on its head. It stood so still that he almost
thought it was a piece of the rock with the sunset on it; when suddenly he
gave a sneeze, and the thing plunged into the water, so Jack knew that he
had seen a merrow at last. But he was not content with that. He wanted a
word with it; and he hung round the merrow's rock day in, day out, and
sometimes he got a glimpse of it; but it was not until the powerful storms
set up at the back end of the year that he saw the creature at all close.
Then it would play about the rock as fearless as a pike after salmon, and
it happened at last one blowy day that Jack got right up to it. And an ugly
old fellow it was, with its scaly legs, ending in a bit of a tail, and its finny
arms and its long, strong, green teeth. But it rolled a friendly eye at him,
and said, just like a Christian: 'Good day to you. Jack Dogherty, and how
have you been keeping this while back ?
'Your Honour's very pat with my name,' said Jack, surprised.
'And why wouldn't I know your name.^' said the merrow, 'and I like
a brother almost with your own grandfather. That was a great man. Jack.
There was never a one could put him under the table. I wonder now, do
you take after him.'
'I may not take after him all ways,' said Jack. 'But if it's liking liquor
and good liquor you mean I'm the very double to him. But I wonder
where Your Honour'd get the liquor out of the sea; unless it might be salt
water, which isn't to every man's taste.'
'Faith, and where do you get it yourself. Jack?' said the merrow,
winking at him.
Now Jack got the most of what he drank and what he sold too out of
the sea, for there was many a cask of good wine drifted up out of the
Atlantic to his cabin door; and though he'd never have been the one to
hurt poor sailors, he thought it no harm to take what they were past
wanting and could never use. So Jack winked back at the merrow, and
said:
'Oh, I take Your Honour now. But it's a big cellar ye'll be needing and
a dry cellar to keep all the sea gives you.'
'
So it is then,' said the merrow. 'And if you come to this rock at this
time on Monday, we'll go further into the subject.' And with that it
old merrow got quite boisterous, and roared out all manner of songs,
though Jack couldn't call any of them to mind afterwards. He told Jack
his name too - Coomara it was, and Coo to his friends, for by this time
they were pretty snug together.
After they'd drunken as much as was comfortable, Coomara took Jack
to see his curiosities, and a grand museum of things he'd got, all of them
dropped out of the sea. The thing that puzzled Jack most was a great row
of wicker baskets, something like lobster pots.
'And what might you keep in those, Coomara.'*' he said.
*Oh, those are soul cages,' said Coomara.
'But the fish haven't souls, surely,' said Jack.
'No, not they,' said Coomara. 'Those are the souls of fishermen. I like
to have them about the place. So whenever there is a big storm up above,
I sprinkle those about the sand and when the souls come down, they are
;
cold and frightened, having just lost their men, and they creep in here for
warmth; and then it fails them to get out again. And aren't they lucky,
'
now, to have a warm, dry place like this to stay }
Jack said never a word, but he bent down by the soul cages, and
though he could see nothing, he fancied he heard a breath like a sob
when old Coo talked of their good luck. So he said goodbye; and old Coo
gave him a back up, and shoved him up into the sea and he shot up faster
;
than he had come down, and threw his cocked hat back as Coomara had
told him, and went home very sad to think of the poor souls imprisoned
in their lobster cages.
Jack Dogherty turned over and over in his mind how he could free the
poor souls, but for a while nothing came to him. He didn't like to ask the
293 Merrows, or the Murdhuacha
Priest, for he didn't want to get Coomara into trouble, and he didn't care
to tell his wife or friends, for perhaps a man mightn't be well thought of
who had dealings with the merrows; so at last he decided he must ask
Coomara to his own house and make him very drunk, and then nip off his
cap and go down and free the poor souls so that Coomara would never be
the wiser. The first thing was to get his wife out of the way. So Jack
turned very pious all of a sudden, and he told his wife it would be a
grand thing if she would make a pilgrimage to pray for his soul and the
souls of all poor fishermen drowned at sea. His wife was ready enough to
go, for whoever heard of a woman would refuse a pilgrimage and no ;
sooner had he seen her back than Jack nipped over to the merrow's rock
and invited old Coomara to come and dine with him at one o'clock next
day and to see what he had about the place in the way of drink. Coomara
came readily enough and they kept it up together, drinking and singing
;
but Jack forgot this time that he had not the sea above him to keep his
head cool and the first thing he knew he wakened up with a black head-
;
ache, and there was not a sign of old Coomara, who had drunk him under
the table and walked off as cool as you please.
Poor Jack was quite downcast to think that the caged souls were as far
from their freedom as ever ; but luckily Biddy was to be a week away, and
before that time was past he had a thought that gave him a glimmer of
hope. Coomara was well seasoned to whiskey and brandy and rum; but it
was likely he had never tasted a drop of the real Irish potcheen, for that
is a spirit that is seldom put upon the sea. Now as it happened. Jack had a
keg of it, brewed by his own wife's brother, so he thought he would see
what it would do for Coomara. So back he went to the merrow's rock,
where he found Coomara very cock-a-hoop at having put him under the
table.
'I'll not deny that you're a sturdy drinker, Coomara,' said Jack. *But
I have something put aside that you've never tasted, and that's a keg of the
real potcheen that I'd kept till last; only you slipped out whilst I was
considering to myself for a few moments. Come back tomorrow and you
shall have a taste of it; and that's a thing I wouldn't offer to everyone,
for it's hard to come by.'
Coomara was very ready to come, for he had a curiosity to taste the
stuff; and next day they set to it again. I wouldn't say Jack drank entirely
fair, for he put water to what he took and Coomara took it neat, but fair
or unfair he drank Coomara under the table and he was no sooner there
;
than Jack nipped the hat off his head and set off to the rock as fast as he
could run. There was nobody to be seen at the bottom of the sea, and
that was a lucky thing for Jack, for he'd have been hard put to it to
explain what he was doing in Coomara's house. He took a great armful
of the soul cages and took them out of the house and turned them up.
He saw nothing at all, except it might be a little flicker of light coming out
of each of them, and he heard a sound like a faint whistle going past him.
Merry Dancers 294
He emptied all the soul cages and put them back just as they had been,
and then he was hard put to it to make his way up to the sea above him
without Coomara to give him a back. But as he looked round he saw one
bit of the sea that hung down lower than the rest, and as he walked under
it a cod happened to put his tail down into the air, and quick as lightning
Jack jumped up and caught the tail, and the cod pulled him into the sea
and the red cap carried him up in a flash; and so he got to land. Coomara
was still asleep, and when he waked he was so ashamed to be out-drunken
that he sneaked off" without a word. But he and Jack stayed very good
friends, for he never noticed that the soul cages were empty; and often
after a storm Jack would make some excuse to go down, and would free
all the new souls that had been caught. So they went on in great friendship
for many years; until one day Jack threw his stone into the water without
success. Coomara never came. Jack did not know what to make of it.
Coomara was a young slip of a fellow as merrows went, not more than a
couple of hundred years at the most. He couldn't have died on him. So
all Jack could think was that Coomara must have flitted and be living
in another part of the sea. But Coomara had the second cocked hat, so
Jack could never go down to find out.
[Motif: F725.3.3]
Later, in his dying agony, he spews out his teeth and they become the
Orkneys, the Faroes and the Shetland Islands. His forked tongue en-
tangles itself on one horn of the moon and his curled-up body hardens
into Iceland. The whole thing is an extravaganza, a fairy-tale, not a
legend.
[Motifs: B11.2.1.3; Bii.ii]
Midhir, or Midar. The fairy lover of eta in, the queen. According to
Lady wilde in her Ancient Legends of Ireland (vol. i, pp. 179-82), Etain
was a human, the wife of eochaid of Munster, and her beauty was so
great that it reached the ears of Midar, one of the kings of the tuatha
de danann, and he desired her, and won her from her husband in a
game of chess. The more usual story is more complicated. According to
this, Etain was the wife of Midhir in the land of tir nan og, but his
jealous first Fuamnach, cast a spell upon her, turning her into a
wife,
midge, and blew her on a bitter wind out of Tir Nan Og and into Ireland.
Midhir searched for her and at last found her as the queen of Munster.
When he had won her he appeared in the palace, ringed as it was with an
armed guard, and he and Etain flew away through the lifted roof of the
palace as two white swans linked with a golden chain. But that was not
the end of it, for Eochaid brought bitter war against Midhir, and in the
end, it is said, Etain went back to her mortal husband, and the great power
of the Tuatha de Danann declined and dwindled for ever.
[Motifs: F322; F322.2]
acorn cups to hide, find a bee's honey bag a heavy burden and a bat a
formidable adversary. But they still have their powers. All of them can
immense distances as swiftly as the moon. The chief ones among
travel
them can change their size and shape. When they quarrel, all nature is
affected and the seasons are out of gear. Like all fairies they have great
herbal knowledge; they have power over human offspring and can bless
fairies they are amorous of mortals. They have
marriage beds. Like most
fairy rades like the heroic fairies. These are good fairies, the
their
SEELIE COURT, benevolent to mortals except for an occasional jest,
ready to help those who are in need.
In other plays of Shakespeare there are mentions of fairies, the best-
known, perhaps, being Mercutio's description in Romeo and Juliet of
Queen mab, the midwife of dreams, an intentionally comic description.
There is the invocation to the fairies in Cymbeline^ where, in pagan
Britain, the fairies take the place of God. When we come to The Tempest
we have full treatment of a fairy again, if we may call Ariel a fairy; he is
perhaps rather an elemental - a sylph; but he can summon fairies to help
him in his revels and he sings their songs.
Midwife to the fairies. From the earliest times there have been stories
of mortal women summoned to act as midwives to fairy mothers among
the themes of the dependence of fairies on mortals. One of the
latest of these was of a district nurse summoned by a queer old man who
boarded a bus near Greenhow Hill in Yorkshire. He conducted the nurse
to a cave in the side of Greenhow Hill, and the occupants turned out to
be a family of pixies. The interesting point here, since the pixies are not
native to Yorkshire, is that Greenhow Hill was said to have been mined
by Cornishmen. The anecdote had currency in the 1920s and after. The
fairy ointment motif does not occur in this version. The earliest
version of the midwife tale is to be found in gervase of tilbury's
13th-century Otia Imperialis. The fullest of all, perhaps the only com-
297 Midwife to the fairies
plete fairy midwife story, is given by John Rhys in Celtic Folklore (vol. I,
pp. 211-13). He gives the Welsh version, written down by William
Thomas Solomon, who had it from his mother, who in her turn had
it from an old woman at Garth Dorwen some eighty years earlier,
learned
and the English translation, as follows:
day, and it goes by the name of Bryn i Pibion, but I have never visited
the spot. When they reached the spot, they entered a large cave, and
they went into a room where the wife lay in her bed it was the finest
;
place the old woman had seen in her life. When she had successfully
brought the wife to bed she went to the fire to dress the baby; and when
she had done the husband came to the old woman with a bottle of
ointment that she might anoint the baby's eyes but he entreated her
;
not to touch her own eyes with it. Somehow, after putting the bottle by,
one of the old woman's eyes happened to itch, and she rubbed it with
the same finger that she used to rub the baby's eyes. Then she saw with
that eye how the wife lay on a bundle of rushes and withered ferns in a
large cave, with big stones all round her, and with a little fire in one
corner; and she saw also that the lady was only Eilian, her former
servant girl, whilst, with the other eye, she beheld the finest place she
Milesians 298
had ever seen. Not long afterwards the old midwife went to Carnarvon
to market, when she saw the husband, and said to him, 'How is
Eilian?'
*She is pretty well,' said he to the old woman. *But with what eye do
you see me ?
'With this one,' was the reply; and he took a bulrush and put her
eye out at once.
In conversation old Solomon mentioned the enormous quantities of
flaxspun by Eilian when she sat in the meadow with the fairies. Here we
have the story of the girl with golden hair beloved by the fairies or
the TYLWYTH TEG, the half-human baby who needs fairy ointment to
clear its sight, theglamour cast over human eyes and the blinding of
the seeing eye. These midwife stories are common, and according to the
FAIRY DWELLING ON SELENA MOOR the pure fairies are shy breeders,
but it seems a not unreasonable assumption from this story and cherry
OFZENNOR that the fairy children who need the ointment are hybrids.
[Motifs: F235.4.i(a); F372.1]
These few fairy cameos are scattered through the vast scope of Milton's
poetry; few, but worth the finding.
Mine goblins. The mine goblins of England have names of their own,
COBLYNAU, CUTTY SOAMS, DUNTERS, KNOCKERS and the like, but
there was one kind that was imported into English literature in the 17th
century, and was so often mentioned as to be almost proverbial - *the
goblins who laboured in the mines'. These references were founded on
Georgius Agricola's work, De animantis subterranibus (Basle, 165 1). They
were mine-spirits who made a great show of working, were seen and
heard blasting, wielding picks and shovels and wheeling away ore, but
without leaving any palpable traces of their labours. There is a pleasant
illustration of them on the title page of Golden Remains of the Ever-
memorable Mr John Hales (1653), and we shall find references in such
writers as burton, Dr Thomas Browne and Hey wood. They were
indeed a gift to the moralist.
Miser on the Fairy Gump, the. The Gump near St Just in Cornwall
had been famous as the meeting-place of the small people. Robert
HUNT, in Popular Romances of the West of England (pp. 98-101), gives a
vivid description of a fairy gathering as tiny, bejewelled and courtly as
any to be found in the poetry of herrick or Drayton.
The old people of St Just had long told their children and grand-
children of the great spectacle there, of the music, dancing and feasting.
Modest spectators were not punished, and some had even been given tiny
but most precious gifts.
There was one old miser, however, who could never hear of riches
without desiring them, and on a night of the full harvest moon he set out
to see what he could steal. As he began to climb the Gump he heard
music all round him, but he could see nothing. As he climbed higher it
Miser on the Fairy Gump, the 300
became louder, and he suddenly realized that it was under his feet, and
in a moment the hill burst open and a hideous crowd oFspriggans
poured out, followed by a great band of musicians and a troop of soldiers.
At the same time the whole hillside was lit up every blade of grass and
;
every furze bush sparkled with jewels. He stared at them greedily, but
was disturbed to see that a number of the spriggans were gathering round
him like a kind of guard. None of them was higher than his shoestring,
however, so he consoled himself by the thought that he could trample
them underfoot, and stood his ground. Then out came a great crowd of
servants, carrying the riches that he was waiting for, hundreds of tables
set out in the finest order with gold and silver plates, and goblets carved
out of rubies and diamonds and all varieties of rich food. He was greedily
wondering where to pounce when the fairy court came out in their
thousands followed by troops of fairy children scattering scented flowers
which rooted themselves as they touched the ground, and last of all came
the prince and princess, and moved to the high table upon the dais. This
was the richest focus of the miser's greed, and, crouching down, he
began to creep up behind it to catch the whole brilliant minuscule of
jewels and gold and silk under his broad-brimmed hat. He crept up as the
FAIRIES moved in ordered companies to do homage to their rulers and to
take their proper places at the tables, apparently unconscious of what was
overhanging them. He was so absorbed with his stealth that he never
noticed that the spriggans were moving with him and that each one had
cast a shining rope around him. At last he was behind the dais and raised
himself to his knees with his hat above his head. Then he suddenly saw
that every eye in that great assembly was fixed on him. As he paused, a
whistle sounded, every light went out and he was jerked sideways by
hundreds of thin cords he heard the whirr of wings and was pierced all
;
over and pinched from head to foot. He lay stretched on his back, pinned
to the ground, while the biggest of the spriggans danced on his nose with
shouts of laughter. At length the spriggan shouted, 'Away, away! I smell
and disappeared. The miser found himself lying stretched at the
!
foot of the mound covered with dewy cobwebs. He broke through them
and managed to stagger to his feet and totter home. It was a long time
before he confessed to anyone what happened to him that night.
It seemed that Hunt's 19th-century love of ornament ran away with
him in this tale but unless it is a complete invention - of which he has
;
was the last thing seen of the Mauthe Doog, but the Moddey Dhoo per-
sists to modern times. Walter Gill gives two accounts of his appearances,
of which one was in 1927 near Ramsey at the Milntown corner when a
friend of Walter Gill met him, black, with long, shaggy hair and eyes like
coals of fire. He was afraid to pass it, and they looked at each other
till the dog drew aside and allowed him to pass. The man took it for a
death token, for shortly after his father died. The other account was of a
doctor in 1931 and at the same corner. He passed it on his way to a
confinement, and it was there still when he came back two hours later.
He described it as being nearly the size of a calf, with bright, staring eyes.
We are not told if his patient died.
One story is told by Gill of a black dog in Peel who acted as a guar-
dian black dog and prevented the deaths of several men. A fishing-
boat was waiting in Peel Harbour for its skipper to command the crew
on a night's fishing. They waited all night, and the skipper never came.
In the early morning a sudden gale sprang up in which the boat might
well have been lost.When the skipper rejoined his crew he told them that
his way had been blocked by a great black dog, and whichever way he
turned it always stood before him till at length he turned back. The story
was told to Walter Gill by one of the crew. This story of the guardian
black dog appears in other parts of Britain. It was said that the Mauthe
Doog was no dog, but the ghost of a prisoner - some said of the Duchess
of Gloucester, but this holds good of many black dogs. The Black Dog of
Newgate, for instance, was said to be the ghost of Luke Hutton, a
notorious highwayman who had been hanged there. Other black dogs
were thought to be the Devil himself
[Motif: F401.3.3]
x-jEsiX
forefeet of an eagle, the body, hindquarters and tail of a lion and ears
which appear to be its own invention. Griffins are occasionally men-
tioned in some of the fairy-stories. In *
Young Conall of Howth', for
instance,which is included in O'Suilleabhain's Folktales of Ireland^ a
volume of the Folktales of the World series, there is a casual mention of an
old man having been carried to Ireland by a griffin, but these heraldic
monsters are given little importance. Less formal creatures occupy the
imagination of both the Celts and the Saxons, hagges of extraordinary
303 Morgan le Fay
hideousness, with their eyes misplaced and hair growing inside their
mouths, the D I REACH, with one leg, one hand and one eye, the skinless
NUCKELAVEE, the shapeless brollachan and boneless and water-
monsters like the afanc and the boobrie; these are felt to be more
satisfactory than the mathematical conceptions of the heralds.
finds of special interest is that of the Morgan, which is said to come from
the lake and carry away naughty or over-adventurous children. He
believes that the Morgan was originally a mermaid of the same breed as
the Breton m or gens and connected with morgan le fay. 'Morgan'
in Welsh, however, was always a man's name, and Rhys suggests that the
water spirit became male in this tradition because of the Welsh usage.
[Motifs: F420.1.1; F420.1.2*]
to distinguish her from the Cailleach except by her connection with the
sea.
[Motif: F430]
about the fairies was that they were the souls of ancient heathen
305 Nelson, Mary
people, too good for Hell and too bad for Heaven, who had gradually
declined from their natural size, and were dwindling down until they
became of the size of ants, after which they vanished from this state and
no one knew what became of them. For this reason, the Cornish people
thought it was unlucky to kill ants. In the fairy dwelling on selena
MOOR the reason given for the dwindling size of the small people of
CORNWALL was that they had the power of changing into birds or other
forms, but after every such change, when they resumed their former
shape, they were rather smaller, and therefore as time went on they
dwindled.
[Motif: F239.4.3]
panic, and was some time before they got the lights rekindled, and
it
when they did they saw a corpse lying on the bed. There was terrible
consternation, and John Nelson was distracted with grief. People of all
sects came to her wake, and among them was the Reverend Mr Dodd,
who at the first sight of the corpse said: 'That's not the body of any
Christian, Mrs Nelson must have been carried away by the fairies, and
some substance left in her place.' No one believed him, and he refused
to attend the funeral.
One evening some time later John Nelson was riding in his own field,
where there was a knowe, or 'moat', and he heard a pleasant consort of
music coming out of it. A veiled figure in white came towards him.
Though he could not see her face he rode up to her and asked her kindly
why she chose to walk alone so late in the evening. She threw back her
veil and burst into tears, and he at once knew her for his wife. In the
'
name of God,' he said, 'what has disturbed you.^ And what has caused
you to appear at this hour.^' 'I can come at any hour,' she replied, 'for
though you believe me dead and buried, I am not. I was carried away at
the time of my delivery, and you buried a piece of wood in my place.
You can still free me if you use the proper means, but I fear we shall not
reach our child; it has three nurses to attend on it, but I fear I cannot
bring it away. The greatest hope I have is in my brother Robert, and his
ship will be home in ten days.'
John Nelson asked her what they should do to win her back, and she
said that he would find a letter addressed to her brother on his desk the
next Sunday. He was to give it to Robert Campbell as soon as he got home.
She told him to look over her right shoulder and he would see her com-
panions. He did so, and saw kings and queens sitting crowned and
guarded in front of the Knowe. 'We shall never win you away from such
company,' he said. 'Robert can do it,' she said, 'but do not you attempt
it, or I shall be lost for ever. Even now I am threatened with dreadful
punishments for speaking to you, but ride up to the moat and threaten to
burn all the thorns and brambles that grow on it if they do not promise
that I shall get no punishment.' At that she vanished, and he rode up to
the moat, and though he saw no one he called out as she had told him with
great resolution. A voice came out of the air telling him to throw away
the book in his pocket, and they would agree. He said that nothing
would make him part from the book, but that if they did not obey him
they would feel the effects of his wrath. On that the voice said that Mary
^07 Nelson, Mary
Nelson would be forgiven if he promised to do no harm to the moat. He
agreed to that and a sound of pleasant music was heard. He rode away,
and told everything to Mr Dodd, who came home with him, and stayed
with him till the next Sunday, when the promised letter appeared. In a
few days Captain Robert Campbell came home, and they gave him the
letter at once. It ran as follows
Dear Brother,
My husband can relate to you my present circumstances. I request
that you will (the first night after you see this) come to the moat where
I parted from my husband: let nothing daunt you, but stand in the
centre of the moat at the hour of twelve at night, and call me, when I,
with several others, will surround you; I shall have on the whitest
dress of any in the company; then take hold of me, and do not forsake
me; all the frightful methods they shall use, let it not surprise you, but
keep your hold, suppose they continue till cockcrow, when they shall
vanish all of a sudden, and I shall be safe, when I will return home and
live with my husband. If you succeed in your attempt, you will gain
applause from all your friends, and have the blessing of your ever
loving and affectionate sister,
Mary Nelson.
When Robert Campbell read this letter he vowed to rescue his sister
and her child that very night. He went back to his ship and told his men
the work he was going on. They all offered to go with him, but he
answered that it was better for him to go alone. He set out at ten o'clock,
and as he left the ship an enormous lion came roaring towards him. He
cut at it with his sword and it vanished into air, so he went forward with
better heart than ever, for he knew that the things that would attack him
were illusions. He came to the moat, and on the top of it he saw a white
handkerchief spread out, so he stood on it and called for his sister. He
was at once surrounded by a crowd of ladies in white clothes, but one
shone the whitest of all and he knew it for his sister. He took her by the
right hand, and cried out, *By the help of God I will preserve you from all
these infernal imps.' A terrible wailing broke out all round him and a
great circle of fire surrounded them, out of which came the shapes of
terrible birds. But he stood firm through it all, for an hour and three
quarters, till the distant cocks began to crow in the country round. Then
the fire faded, the ugly shapes all around them disappeared and his sister
stood shivering near him in the cold wind of dawn. He wrapped his coat
round her and thanked God for her safety. She embraced him and cried
out that she was safe now that he had put one of his garments on her,
and they went home to Aberdeen in great joy.
Robert Campbell was still determined to win the baby back too. And
he and John Nelson were talking of burning all the thorns and brambles
on the moat when a voice spoke out of the air: 'You shall have your child
Neman, or Neamhan 308
back on condition that you do not till the ground within three perches of
the moat, and leave the thorns and brambles untouched.' They agreed to
that and few moments the child was laid on his mother's knee, and
in a
they all knelt down and gave thanks to God. It is said that the fairies
were able to steal the baby because some of the women watching the
mother were drunk.
There are great resemblances here to Burd Janet's rescue of young
TAMLANE. The illusions, the necessity of holding the captive firmly, the
saining power of a human garment are all the same.
[Motifs: F322; F372; F379.1; R112.3; R156]
river to cross, and there was a spate, and he could not get over the
water. But a giant came up to him and said, 'If you will give me Nicht
Nought Nothing, I will carry you over the water on my back.' The
king had never heard that his son was called Nicht Nought Nothing,
and so he promised him. When the king got home again, he was very
pleased to see his queen again, and his young son. She told him she had
not given the child any name but Nicht Nought Nothing until he
should come home himself. The poor king was in a terrible case. He
309 'Nicht Nought Nothing'
said: 'What have I done ? I promised to give the giant who carried me
over the river on his back Nicht Nought Nothing.'
The king and the queen were sad and sorry, but they said: *When
the giant comes, we will give him the hen-wife's bairn; he will never
know the difference.' The next day the giant came to claim the king's
promise, and he sent for the hen-wife's bairn ; and the giant went away
with the bairn on his back.
He travelled till he came to a big stone, and there he sat down to
rest. He said: 'Hidge, Hodge, on my back, what time of day is it.^"
The poor little bairn said, ' It is the time that my mother, the hen-wife,
takes up the eggs for the queen's breakfast.' The giant was very angry,
and dashed the bairn on the stone and killed it. They tried the same
with the gardener's son, but it did no better. Then the giant went back
to the king's house, and said he would destroy them all if they did not
give him Nicht Nought Nothing this time. They had to do it; and
when they came to the big stone, the giant said, 'What time o' day is
it } and Nicht Nought Nothing said ' It is the time that my father, the
:
'
King, will be sitting down to supper.' The giant said: 'I've got the
right one now'; and took Nicht Nought Nothing to his own house, and
brought him up till he was a man.
The giant had a bonny dochter, and she and the lad grew very fond
of each other. The giant said one day to Nicht Nought Nothing, ' I've
work for you to-morrow. There is a stable seven miles long, and seven
miles broad, and it has not been cleaned for seven years, and you must
clean it to-morrow, or I'll have you for my supper.' The giant's
dochter went out next morning with the lad's breakfast, and found
him in a terrible state, for aye as he cleaned out a bit, it aye fell in again.
The giant's dochter said she would help him, and she cried a' the beasts
o' the field, and a' the fowls o' the air, and in a minute they carried
awa' everything that was in the stable, and made it a' clean before the
giant came home. He said, 'Shame for the wit that helped you; but I
have a worse job for you to-morrow.' Then he told Nicht Nought
Nothing that there was a loch seven miles long, and seven miles deep,
and seven miles broad, and he must drain it the next day, or else he
would have him for his supper.
Nicht Nought Nothing began early next morning, and tried to lave
the water with his pail, but the loch was never getting any less and he ;
did not ken what to do but the giant's dochter called on all the fish in
;
the sea to come and drink the water, and they soon drank it dry. When
the giant saw the work done, he was in a rage, and said I've a worse
:
'
job for you to-morrow; there's a tree, seven miles high, and no branch
on it, till you get to the top, and there is a nest, and you must bring
down the eggs without breaking one, or else I will have you for my
supper.' At first the giant's dochter did not know how to help Nicht
Nought Nothing, but she cut off first her fingers, and then her toes
Nicnevin 310
and made steps of them, and he clomb the tree, and got all the eggs
safe, till he came to the bottom, and then one was broken. The giant's
dochter advised him to run away, and she would follow him. So he
travelled until he came to a king's palace, and the king and queen took
him in, and were very kind to him. The giant's dochter left her father's
house, and he pursued her, and was drowned. Then she came to the
king's palace where Nicht Nought Nothing was. And she went up a
tree to watch for him. The gardener's dochter, going down to draw
water in the well, saw the shadow of the lady in the water, and thought
it was herself, and said: If I'm so bonny, if I'm so brave, do you send
'
me to draw water ? The gardener's wife went, and said the same thing.
'
Then the gardener went himself, and brought the lady from the tree,
and had her in. And he told her that a stranger was to marry the king's
dochter, and showed her the man, and it was Nicht Nought Nothing,
asleep in a chair. And she saw him, and cried to him: Waken, waken, *
and speak to me But he would not waken, and syne she cried
!
'
*
I cleared the stable, I laved the loch, and I clomb the tree,
And all for the love of thee.
And thou wilt not waken and speak to me.'
The king and queen heard this, and came to the bonny young lady,
and she said :
'
I canna get Nicht Nought Nothing to speak to me, for
all that I can do.'
Then were they greatly astonished, when she spoke of Nicht Nought
Nothing, and asked where he was, and she said, *He sits there in the
chair.'
Then they ran to him and kissed him, and called him their own dear
son, and he wakened, and told them all that the giant's dochter had
done for him, and of all her kindness. Then they took her in their arms,
and kissed her, and said she should be their dochter, for their son
should marry her. And they lived happy all their days.
[Type: 313. Motifs: B451; 0672; D2004.2.1; G465; H151; H335.0.1;
Hioio; H1102; H1235]
even dangerous ducking; but it did not, like Each Uisge, tear its victim
to pieces, it merely rose through the water and vanished in a blue flame.
Before mounting a stray horse it was wise to look well at its tail. The
Noggle looked like an ordinary horse, but it had a tail like a half-wheel,
curled up over its back. Some people called the Noggle aSHOOPiLTiE,
but it seems to have shared this name with the merpeople (see mer-
maids; mermen). Anecdotes and descriptions of the Noggle have been
brought together from various sources by A. C. Black in County Folk-
Lore (vol. in, pp. 189-93).
[Motifs: F234.1.8; F420.1.3.3]
never been feared by grown-up people but had been invented expressly
to warn children off dangerous ground or from undesirable activities.
They are what are listed by Professor William Jansen as 'Frightening
Figures'. Mrs Wright in Rustic Speech and Folk-Lore gives quite a list of
them. Some of them are used in threats: 'If yo' dunna tak' car' I'll shewn
yo' Jack up the orchut,' or 'I'll send mumpoker after ye,' or 'By goy!
but auld Scratty'll git thi if thoo doesn't come in ' - with a whole host
!
^r^^f^^f^^r^^fi^
o
Oakmen. There are scattered references to oakmen in the North of
England, though very few folktales about them: there is no doubt that the
oak was regarded as a sacred and potent tree. Most people know the
rhyming proverb 'Fairy folks are in old oaks'; 'The Gospel Oak' or 'The
Oberon 314
King's Oak' in every considerable forest had probably a traditional
sacredness from unremembered times, and an oak coppice in which the
young saplings had sprung from the stumps of felled trees was thought
to be an uncanny place after sunset;but the references to 'oakmen' are
scanty. Beatrix Potter in The Fairy Caravan gives some description of the
Oakmen, squat, dwarfish people with red toadstool caps and red noses
who tempt intruders into their copse with disguised food made of fungi.
The fairy wood in which they lurk is thrice-cut copse and is full of blue-
bells. The Fairy Caravan is her only long book, and is scattered with
folktales and folk beliefs. It is probable that her Oakmen are founded on
genuine traditions. In Ruth Tongue's Forgotten Folk-Tales of the English
Counties there is a story from Cumberland, 'The Vixen and the Oakmen',
in which the Oakmen figure as guardians of animals. This rests on a
single tradition, a story brought back by a soldier from the Lake District
in 1948, and may well have been subject to some sophistication, but these
two together make it worth while to be alert for other examples.
[Motif: F441.2]
Odin, or Woden. It seems likely that Odin was the original leader of
the wiLDHUNTin England, as he was until recent times in Scandinavia,
where, however, he chased the harmless little wood-wives instead of the
souls of damned men. It was common for Satan to take over the role of
any influential god, and Odin, as the leader and chooser of the dead, had a
special right to play the Devil's part. Brian Branston, in The Lost Gods of
England^ devotes a chapter to Woden and maintains his right to serve as
the first leader of the Wild Hunt, the devil's dandy dogs and other
sinister routs of the same kind.
[Motif: E501.1]
Ogme, the champion. One of the sons of the High King dagda to
whom Dagda gave one of his brughs when he was forced to take refuge
315 Oisin
GIANTS, monstrous both in shape and habits, but it may also be taken to
mean a race of creatures of mortal size who are anthropophagous. George
MACDONALD in Phatitastes uses the word in this sense to describe the
sinister woman with the pointed teeth who sits quietly reading and looks
up from her book to advise the hero not to look in a certain cupboard,
advice that has more the effect of a temptation than a warning. It is pos-
sible that the giant in 'Mallie Whuppie', the Scottish version of 'Hop O'
My Thumb', was an ogre rather than a giant, for his children were cer-
tainly of ordinary mortal size, though they would have grown up with a
hereditary taste for human flesh.
[Motif: G312]
Oisin. The poet and recorder of the fianna and the last survivor of the
band. He was the son of f inn Mac Cumhal and of Sadbh, a woman of
the siDH, who had been turned into a fawn by the Dark Druid, Fear
Doirche, who was pressing his love on her. She took refuge with the
Fianna where she could regain her woman's shape, and Finn loved her
and married her, but when Finn was called away to war Fear Doirche
took the appearance of Finn and lured her away, and Finn searched
everywhere, but he could never find her again. But one day when he was
hunting there was a great outcry among the hounds, and when the hunts-
men rode up they found bran and sceolan protecting a beautiful
boy against all the rest of the pack. Finn leapt from his horse and
little
picked up the child: 'O Oisin - my little fawn!' he said. For he knew
Sadbh's child and his own son. Later, when Oisin could speak, he told
how he had been watched and nursed by a deer, and how a dark man had
taken her away.
When he grew up Oisin became the sweetest singer and one of the most
valiant fighters of the Fianna, and he lived to see the beginning of the
dark days of the Fianna, for he lived through the Battle of Gabhra where
Osgar, his son, who was next to him in valour, was killed. But one day the
fairy princess, Niamh of the golden hair, fetched him away to tir
nan OG, the Land of the Young, and none of the Fianna ever saw him
again; but hundreds of years after he had gone he came back, riding the
white horse on which he had departed, but he set down his foot for an
instant to lift a great stone trough, and he fell down an old, old man, and
the horse shied and galloped away so that Oisin could never return to
Tir Nan Og. And by had come to the land, and St
that time Christianity
Patrick was the great man and he listened eagerly to all that Oisin
there,
told him of the days of the Fianna. But though Patrick tried to win him to
Old Bloody Bones 316
Christianity, Oisin continued to lament the days of the Fianna until he
died.
[Type 766 (variant). Motifs: C521; C984; F302.1; F378.1]
Old Lady of the Elder Tree, the. Of all the sacred and fairy trees
of England, the surviving traditions of the elder tree seem to be the
most lively. Sometimes they are closely associated with witches, some-
times with FAIRIES, and sometimes they have an independent life as a
dryad or goddess. These traditions are not now generally believed, but
they are still known to some of the country people. Formerly the belief was
more lively. Mrs Gutch in County Folk-Lore (vol. v) quotes from a paper
given by R. M. Heanley to the Viking Club in 1901
Hearing one day that a baby in a cottage close to my own was ill, I
went across to see what was the matter. Baby appeared right enough,
and I said so; but its mother promptly explained. *It were all along of
my maister's thick 'ed it were in this how T' rocker cummed off t'
; :
cradle, an' he hedn't no more gumption than to mak' a new 'un out on
illerwood without axing the Old Lady's leave, an' in coorse she didn't
like that, an' she came and pinched t' wean that outrageous he were a'
most black i' t' face; but I bashed 'un off, an' putten an' esh 'un on,
an' t'wean is as gallus as owt agin.'
This was something quite new to me, and the clue seemed worth
following up. So going home I went straight down to my backyard,
where old Johnny Holmes was cutting up firewood - chopping kind- *
the Old Gal's leave, not if it were ever so.' (The words to be used
. . .
are):'Oh, them's slape enuff.' You just says, 'OmdGal, give me of thy
wood, an Oi will give some ofmoine, when I graws inter a tree."*
[Motif: F441.2.3.2]
'That I will,' she said, 'but you must come to that rock at high tide and
moonshine, and I will teach you.'
She took the comb from her hair, and told him to comb the sea with it
when he wanted to speak to her. Then she slipped from his back, kissed
her hand to him, and dived out of sight. But whenever he stroked the sea
she came to him, and taught him many things. Sometimes he carried her
on his back to see the strange land people, but he never accepted her
invitation to visit her under the waves. The mermaid's comb and some
part of the old man's skill stayed in his family for several generations.
[Motifs: D1410.4; F420.3.1; F420.4.4; F420.5. 1.7.3]
Old People, the. One of the Cornish euphemistic names for the
FAIRIES. It was founded on the belief that the small people of
CORNWALL were the souls of the heathen people of the old times, who
had died before the days of Christianity and were too good for Hell and
too bad for Heaven. They were therefore pendulous till the Day of
Judgement between Hell and Heaven. This belief was found by Evans
Wentz in the early 1900s to be held by a proportion of the population in
most of the Celtic countries which he explored.
[Motif: C433]
as the Sluagh. In Cornwall the small people are the souls of the
heathen dead, who died before Christianity and were not good enough
for Heaven nor bad enough for Hell, and therefore lingered on, gradually
shrinking until they became as small as ants, and disappeared altogether
out of the world. The fairy dwelling on selena moor gives a good
account of this theory. In Cornwall and Devon too the souls of un-
christened babies were called pi skies, and appeared at twilight in the
form of little white moths. The knockers in the tin mines were souls
319 Origin of fairies
of the dead too, but of the Jews who had been transported there for their
part in the Crucifixion. In Wales the belief in the fairies as the dead does
not seem to have been so common. They were often described as a race
of * beings half-way between something material and spiritual, who were
rarely seen', or 'a real race of invisible or spiritual beings living in an
invisible world of their own' (Wentz, p. 145). In the Isle of Man a pas-
sage on the * Nature of Fairies' is something the same:
*The fairies are spirits. I think they are in this country yet: A man
below here forgot his cow, and at a late hour went to look for her, and
saw that crowds of fairies like little boys were with him. (St) Paul said
that spirits are thick in the air, if only we could see them; and we call
spirits fairies. I think the old people here in the island thought of
fairies in the same way.' [Wentz, p. 125]
The belief in the fairies as the dead may well come from pre-Christian
times, but with the fairies as fallen angels we come into the post-Christian
period. In Ireland, in spite of the lively belief in Finvarra and his host,
there is also an explicit belief in the fairies as fallen angels. Lady wilde
contradicts the usual trend of her testimony in one chapter of her Ancient
Legends of Ireland (vol. i), 'The Fairies as Fallen Angels' (p. 169):
The islanders, like all the Irish, believe that the fairies are the fallen
angels who were cast down by the Lord God out of heaven for their
sinful pride. And some fell into the sea, and some on the dry land, and
some fell deep down into hell, and the devil gives to these knowledge
and power, and sends them on earth where they work much evil. But
the fairies of the earth and the sea are mostly gentle and beautiful
creatures,who will do no harm if they are let alone, and allowed to
dance on the fairy raths in the moonlight to their own sweet music,
undisturbed by the presence of mortals.
From the Scottish Highlands, Evans Wentz (p. 85) quotes a lively
account of the story behind this, given to him by Alexander Carmichael,
who heard it in Barra in company with J. F. Campbell:
The Proud Angel fomented a rebellion among the angels of heaven,
*
whereupon the Father ordered that the gates of heaven and the gates of
hell should be closed. This was instantly done. And those who were in
were in, and those who were out were out; while the hosts who had left
heaven and had not reached hell flew into the holes of the earth, like the
stormy petrels.'
Ossian 320
The greater part of these angels were thought of, like the Cornish
MURYANS, as *too good for Hell and too bad for Heaven \ but with the
growth of Puritanism the view of the fairies became darker and the fallen
angels began to be regarded as downright devils, with no mitigating
feature. We find this in 17th-century England. William Warner in
Albion* s England goes so far as to deny all performance of household tasks
to ROBIN GOODFELLOW, saying ingeniously that he got the housewives
up in their sleep to clean their houses. Robin got the credit of the work,
and the poor housewife got up in the morning more tired than she had
gone to bed. This is to deprive the fairy character of all benevolence. On
the other hand, two of the Puritan divines of the same period allow the
fairies to be a kind of spiritual animal, of a middle nature between man
and spirit. It is clear that there was no lack of diversity between those who
believed in the real existence of fairies.
Ossian (isheen). 'Ossian' has been the usual Highland spelling of the
Irish oisiN since the time of James Macpherson's poem Ossian^ loosely
founded on the Highland Ossianic legends. J. F. Campbell, in his dis-
cussion of the Scottish Ossianic legends in his Popular Tales of the West
Highlands (vol. iv), well establishes the widespread knowledge of the
Ossianic poems and ballads in 18th-century Scotland and of the Fin-
galian legends. All over the Highlands, Ossian was known as the great
poet and singer of the Feinn, who survived them all and kept the memory
of them alive by his songs. Many of the Fenian legends survived in these
songs, and in such early manuscripts as The Book ofLeinster. 'The Death
of Diarmid' and other tragic stories of the last days of the Feinn were
deeply remembered and the tragic plight of Ossian, old, blind and mighty,
is the most vivid of all. What is not recorded in the Highlands is his visit
to TIR NAN OG and the happy centuries he passed with Niam of the
GOLDEN HAIR.
and it looked at him with great saucer eyes and he ran for home. He
had been so frightened that he took to his bed and died. Padfoot is only
one of many 'frittenings'. See also, for instance, barguest, trash and
SKRIKER, all road-haunters and products of the North Country imagin-
ation.
[Motifs: F234.0.2; G302.3.2]
Patch, or Pach. A common name for a court fool; Henry VII and
Henry VIII both had fools called 'Pach'. In the life of robin good-
fellow, Pach seems to perform the function of a censor of housewifery
and care of the stock rather than Court Jester:
About mid-night do I walke, and for the trickes I play they call me
Pach. When I find a slut asleepe, I smuch her face if it be cleane; but
if it be durty, I wash it in the next pissepot that I can finde : the balls
I use to wash such sluts withal is a sows pancake, or a pilgrimes salve.
Those that I find with their heads nittyand scabby, for want of comb-
ing, I am and cut their hayre as close as an apes tayle;
their barbers,
or else clap so much pitch on it, that they must cut it off themselves to
their great shame. Slovens also that neglect their master's businesse,
they doe not escape. Some I find that spoyle their master's horses for
want of currying: those doe daube with grease and soote, and they
I
are faine to curry themselves ere they can get cleane. Others that for
laysinesse will give the poor beasts no meate, I oftentimes so punish
them with blowes, that they cannot feed themselves they are so sore.
He adds sanctimoniously in his final verse:
Pechs, or Pehts, or Picts. Pechs and Pehts are Scottish Lowland names
forFAIRIES and are confused in tradition with the Picts, the mysterious
people of Scotland who built the Pictish brughs and possibly also the
Fingalian brochs, the round stone towers, of which the most perfect
examples are the Round Towers of Brechin and Abernethy. At the end of
the 19th century, David MAC ritchie made out a good case for his
theory of FAIRY ORIGINS that the FEENS or Fians of the Highlands
and Ireland were substantially identical with the pechs of the Lowlands
and the trows of Shetland. R. Chambers in his Popular Rhymes of
Scotland szys:
Long ago there were people in this country called the Pechs; short
wee men they were, wi' red hair,and long arms, and feet sae braid,
that when it rained they could turnthem up owre their heads, and
then they served for umbrellas. The Pechs were great builders; they
built a' the auld castles in the kintry ; . .
Mac Ritchie also cites an account given by James Knox in 1831 in The
Topography of the Banks of the Tay (p. 108) in which he says 'the Pechs
were unco wee bodies, but terrible Strang' and adds, 'They are said to
have been about three or four feet in height.' The Pechs were tremendous
323 Peg Powler
castle builders and were credited with the construction of many of the
ancient castles and churches. Their method was to shape the stones in the
quarry, and, forming a long chain from the quarry to the site, pass the
stones from hand to hand and erect the whole tower in the course of a
night. They could not bear the light of day and always took refuge in
their brughs orsiTHEANsat sunrise. This is a convincing picture of the
hill fairies in Scotland and the Border Country. Whether it is a work of
Peg o' Nell. An evil spirit which haunts the river Ribble near Clitheroe,
and Waddow Hall in particular. One year in seven she claims a victim for
the river, and if a cat or dog has not been drowned by Peg o' Nell's Night,
the Ribble will claim a human victim. A well in the grounds of Waddow
Hall is named after her, and a headless stone figure standing near it is
supposed to represent her. It seems likely that she was originally the
nymph of the Ribble; if so, tradition has replaced her by a human ghost.
Long ago, it is said, there was a maidservant named Peg o' Nell at
Waddow Hall. She and her mistress quarrelled, and as she picked up her
pail to fetch water from the well her mistress wished she might fall and
break her neck. The ground was covered with ice and the wish was ful-
filled. Peg did not turn into a mild, complaining ghost. A curse was on
the place. Misfortunes to the stock and the illness of children were all
blamed on her. But the worst of all was her seven-year toll of a life. We
hear the details, with the confirmatory story of a drowning on Peg's
Night, from William Henderson in Folk-Lore of the Northern Counties
(p. 265).
[Motif: F420.5.2.1.6]
Peg Powler. If peg o' N ell is a wronged ghost, Peg Powler is a relative
of JENNY greenteeth, truc-brcd water-demon, though, according to
Fellings, the 324
the DENHAM TRACTS (vol. II, p. 42), she must be rated as a nursery
BOGIE.
Peg Powler is the evil goddess of the Tees; and many are the tales
still told at Piersebridge, of her draggingnaughty children into its
deep waters when playing, despite the orders and threats of their
parents, on its banks - especially on the Sabbath-day. And the writer
still perfectly recollects being dreadfully alarmed in the days of his
The river Tees has its spirit, called Peg Powler, a sort of Lorelei,
with green tresses, and an insatiable desire for human life, as has the
Jenny Greenteeth of Lancashire streams. Both are said to lure people
to their subaqueous haunts, and then drown or devour them. The foam
or froth, which is often seen floating on the higher portion of the Tees
in large masses, is called * Peg Powler's suds ; the finer, less sponge-like
'
and have decided with much probability on the father. It was said that
Charles Perrault heard these stories being told to his little son by the
child's governess, and it is conceivable that he got the child to repeat
them to him and therefore might have given him credit as the author. The
tales are incomparable in their period for their simple, direct narrative
style, with a certain spice of elegance and humour which is still charac-
teristic of oral French tradition. The tales immediately conquered the
taste of the court and initiated a fashion for fairy tales which was followed
in a more luxuriant style by Madame d'aulnoy. In 1729, Robert
Samber's translation of Perrault appeared in England, and the French
invasion of English nurseries began. It is not astonishing that children's
imaginations were captured, for the English fairy traditions were then
represented only by scattered and inartistic chapbooks. Nothing that
could be described as a collection appeared before Ritson. Perrault's
stories have been altered and prettified, but they still capture the imagin-
ation.
Perry Dancers. The Suffolk name for the Aurora Borealis. See also
FIR CHLIS.
of the North of England, who takes various forms, most usually a horse,
but also an eagle or a bat, and is responsible for people falling as well.
Many a wild ride has been suffered on the Phouka's back. It is he who
spoils the blackberries after Michaelmas. This is Crofton croker's view
of him. According to Lady wilde, however, he was nearer to the
brownie or HOBGOBLIN. There is a charming story, * Fairy Help', in
her Ancient Legends of Ireland in which a young boy, a miller's son,
makes friends with Phouka and throws his coat over it as it rushes like a
mad bull towards him. Afterwards he sees the Phouka directing six
younger ones to thrash his father's corn while the miller's men are
asleep. In this form the Phouka is like an old withered man dressed in
rags. The boy tells his father and together they watch the phoukas at
work through the crack of the door. After this the miller dismisses his
men, and all the work of the mill is done by the phoukas. The mill
became very prosperous. The boy Phadrig became very fond of the
Phouka and night after night he watched him through the keyhole of an
empty chest. He became more and more sorry for the Phouka, so old and
frail and ragged, and working so hard to keep the idle little phoukas up to
their ^- ork. At length, out of pure love and gratitude, he bought stuff and
had a beautiful coat and breeches made for the Phouka, and laid them out
for him to find. The Phouka was delighted with them, but decided that
he was too fine to work any more. When he left all the little phoukas ran
away, but the mill kept its prosperity, and when Phadrig married a
beautiful bride he found a gold cup full of wine on the bridal table. He
was sure it came from the Phouka and drank it without fear, and made
his bride drink too.
327 Pishogue
A better-known story is that of 'The Phooka of Kildare', in which the
brownie-like spirit keeps its animal form of an ass, but describes itself as
the ghost of an idle kitchen boy. It too is laid by a of clothing, but in
gift
this case because it has at length earned a reward by its labours. These
stories show the Phouka very near to robin goodfellow, or Puck,
tricksy, mischievous, practical-joking, but helpful and well-disposed to
the human race.
[Motifs: E423; F234.0.2; F343.14; F381.3; F399.4; F401.3.1; F482.5.4]
[Motif: D2031I
Piskies 328
[Motif: F200.1]
BREAD with him, but a man who by ill-conduct or churlish ways has made
himself disliked by the pixies is not likely to be let off so lightly. Ruth
Tongue (pp. 1 15-16), after several stories of bad characters left in bogs or
streams, tells one with a well-deserved fatal ending, the tale of *01d
Farmer Mole':
They'll tell 'ee three things 'bout an Exmoor Pony *can climb a
cleeve, carry a drunky, and zee a pixy'. And that's what old Varmer
Mole's pony do.
Old Varmer Mole were a drunken old toad as lived out over to
Hangley Cleave way and he gived his poor dear wife and liddle children
a shocking life of it. He never come back from market till his pockets
were empty and he was zo vuU of zider he'd zit on pony hind-zide '
afore' a zingin' and zwearin' till her rolled into ditch and slept the
night there - but if his poor missus didn't zit up all night vor 'n he'd
baste her and the children wicked.
Now the pixies they did mind'n and they went to mend his ways.
'Twad'n no manner of use to try to frighten pony - he were that
foot-sure and way-wise he'd brought Varmer safe whoame drunk or
asleep vor years, wheresoever the vule tried to ride'n tew.
This foggy night the old veller were wicked drunk and a-waving his
gad and reckoning how he'd drub his Missus when he gets to whoame
when her zee a light in the mist. 'Whoa, tha vule!' says he, *Us be to
whoame. Dang'n vor lighting a girt candle like thic. I'll warm her zides
for it!'
But pony he wouldn' stop. He could a-zee the pixy holdin' thic light
and 'twere over the blackest, deepest bog this zide of the Chains - zuck
a pony down in a minute 'twould, rider and all.
But the old man keeps on shouting, 'Whoa, fule, us be tew whoame
!
And rode straight for the bog - but pony digged in his vour liddle veet
'n her stood
Varmer gets ofF'n and catches'n a crack on the head and walks on to
light. He hadn' goed two steps when the bog took and swallowed 'n!
Zo old pony trots whoame. And when they zee'd 'n come alone with
peat-muck on his legs they knowed what did come to Varmer - and
they did light every candle in house and dancey \
After that Missus left a pail of clean water out at night vor pixy
babies to wash in, pretty dears, and swept hearth vor pixies to dancey
on and varm prospered wondervul, and old pony grew zo fat as a pig.
Similar stories are told of the Piskies of Cornwall, who are occasionally
called, as they aresometimes in Somerset, the 'Pigsies'. Hunt gives one
about the night-riding of a fine young horse. These pigsies were pre-
sumably the same as the Piskies, who were of the usual small size and
rode twenty or so to each horse.
The tale of the fairy ped is also told about the Somerset Pixies.
Pixy-led 330
One of the various origins ascribed to the Pixies and Piskies all over
the West Country is that they are the souls of unchristened children
another is that they are the souls of the Druids or of heathen people who
died before the coming of Christ and were not fit for Heaven but not bad
enough for Hell. This they have in common with many ideas about the
ORIGIN OF FAIRIES, and it will be seen that though some distinctions
can be drawn between pixies and fairies, they yet have so much in com-
mon that they belong to the same genus.
Type: ML6035. Motifs: F361.16; F369.7; F381.3; F402.1.1; F405.11]
Pixy-led. One of the most common traits of the fairies was their habit
of leading humans astray, pouk-ledden was the Midlands term for it,
the stories of the stray sod give us the Irish version, and robin
GOODFELLOW, or PUCK, was often credited with it by the early poets.
As Drayton says in his account of the diminutive fairies in
Nimphidia
This Puck seemes but a dreaming dolt,
Still walking like a ragged Colt,
And oft out of a Bush doth bolt,
Of purpose to deceive us.
And leading us makes us to stray.
Long Winters nights out of the way.
And when we stick in mire and clay.
Hob doth with laughter leave us.
Many of the fairies are credited with this kind of trickery, among them
thegwyllion of Wales, but in modern times the West Country
pixies or the Cornish piskies are the most usual practitioners of the
art.Two accounts collected by Ruth Tongue from the Nettlecombe
Women's Institute in 196 1 are given in K. Briggs, The Fairies in Tradition
and Literature (pp. 138-9). One is in the regular country tradition:
The second, given by the President, was more sophisticated, but per-
haps even more interesting
one gate. Then somebody came up the bridle track whistling, and the
thick mist cleared, and there was no hedge. It was one of the farm lads
sent after me who knew what to do. 'Here's your white gate. Miss,' he
said, and, sure enough, there it was, beside the other one. He didn't
stop for thanks, but turned back to the farm, still whistling loudly. The
old Manor House was there, right in front of me, and I went in at a
run. My job didn't take me more than an hour, and I simply ran past
the farm. The woman looked out, and I waved and hurried on. I wish
now I'd had the courage to ask if her boy wore hob-nailed boots, or
carried salt in his pocket, or if he had been told to sing or whistle.
Plant Annwn {plant anoon)^ the. The Welsh fairies of the underworld,
whose entrance to the human world is by the lakes. Their king is gwyn
ap NUD, and they are chiefly known to men through their maidens, the
gwragen annwn, by their white or speckled cattle, theGWARTHEG
Y LLYN, and by their swift white hounds, the CWN annwn, who were
sometimes seen with their fairy mistresses, but more often heard on
summer nights in full cry after the souls of men who had died unassoiled
and impenitent. The Lake Maidens made loving and docile wives until
the TABOO attached to them was violated; the Lake Cattle brought
wealth and prosperity to any farmer who was lucky enough to keep one;
but the hounds of the underworld betray the nature of these underwater
people: they were the company of the dead, like the subjects of fin
B HEAR A in Ireland. In a story told by Pugh of Aberdovey and preserved
by John Rhys, Gwyn ap Nud is called king of Annwn, but elsewhere
Rhys calls arawn, the friend of Pwyll of Dyfed, the undoubted king of
the underworld. He is called so in the mabi nog ion.
[Motif: F212]
Plant Rhys Dwfen {plant hrees thoovn). This, meaning the family of
Rhys the Deep, is the name given to a tribe of fairy people who inhabited
a small land which was invisible because of a certain herb that grew on it.
Plentyn-newid 332
They were handsome people, rather below the average in height, and it
was theircustom to attend the market in Cardigan and pay such high
prices for the goods there that the ordinary buyer could not compete
with them. They were honest and resolute in their dealings, and grateful
to people who treated them fairly. One man called Gruffid always treated
them so well that they took a great liking to him and invited him to their
country, which was enriched with treasures from all over the world.
They loaded him with and conducted him back to their boundary.
gifts
Just before he took leave of them he asked how they guarded all their
wealth. Might not even one of their own people betray them into the
hands of strangers *0h no,' said his guide. *No snakes can live in
.''
Ireland and no treachery can live here. Rhys, the father of our race, bade
us, even to the most distant descendant, honour our parents and an-
cestors; love our own wives without looking at those of our neighbours;
and do our best for our children and grandchildren. And he said that if
we did so, no one of us would ever prove unfaithful to another, or become
what you call a traitor.' He said that a traitor was an imaginary character
with them, shown in a symbolic drawing with the feet of an ass, the head
of the devil and a bosom full of snakes, holding a knife in his hand, with
which he had killed his family. With that he said goodbye, and Gruffid
found himself near his own home, and could no longer see the Country
of Plant Rhys. After this time he prospered in everything and his friend-
ship with the Plant Rhys continued. After his death, however, the
farmers became so covetous that the Plant Rhys no longer frequented
Cardigan Market, and were said to have gone to Fishguard. This land of
virtuous, honest fairy people is like that visited by Elidor in the story of
ELIDOR AND THE GOLDEN BALL in medieval times. John Rhys in Celtic
Folk-Lore quotes this account from the Brython (vol, i).
Among the cruelties practised to drive away the fairy was the placing
of the child on a heated shovel, as in Ireland, where a baby was actually
killed by the neighbours in the 19th century. A Welsh method is to bathe
333 Pouk-ledden
force him to give up one at least of the crocks of gold he had hidden about
in the fields. So he made a sharp pounce on him and held him tight and
threatened him with all the worst things he could think of unless he
showed him where his gold was hidden. He was so fierce that the little
man was quite frightened, and he said, Come along with me and I'll show
'
ye where it's hidden.' Tom fairly glued his eyes to the little fellow, who
directed him through sticks and stones, and up and down and to-fro till
they got to a field just covered with bolyawn buies (ragwort). He pointed
to a tall one and said *Dig under that bolyawn and ye'll get a crock chuck
:
full of golden guineas.' It was a holiday, so Tom hadn't his spade by him,
so he tied his red garter round the bolyawn. You'll not be wanting me
*
again,' said the Lepracaun. *No, no,' says Tom. *Now you've showed it
me I'll off away for a spade. So the Lepracaun melted away like a drop of
'
water in sand. Tom ran for his spade as fast as the wind. He was gone no
time at all, but when he got back there was a red garter round every
bolyawn in that field. That, or something like it, was what happened to
everyone who tried to enrich himself at the expense of a lepracaun.
An occasionally successful way of acquiring power over a fairy is to
learn his name. An attempt to do so is always resented, and sometimes
the bestowal of even a nickname will banish a haunting fairy. The stories
of TOM tit tot and whuppity stourie illustrate this power. Edward
CLODD wrote an important book, Tom Tit Tot, on the power of the
spoken name. The acquiring of fairy possessions, the red caps of Scandi-
navian elves, a mermaid's comb, and so on, can give equal power; but
335 Protection against fairies
all these methods can be dangerous when used by the unskilled, and the
Human follies are his perpetual entertainment, but, like all hobgoblins,
he has his softer moments, his indignation is always raised against scorn-
ful lovers and he feels real compassion for Hermia, scorned and deserted
by the man with whom she had fled. Puck in Drayton's account of
DIMINUTIVE FAIRIES in NimpMdia shows many of the same charac-
teristics. For the rest, we shall find that Puck's traits correspond with
those to be found in the Celtic parts of these islands, in the pwca,
PHOUKA and pixies. Like all hobgoblins, he is a shape-shifter, but
he also performs brownie labours for humans, and like a Brownie he is
laid by a gift of clothing. Shakespeare's Puck differs in one thing from
ordinary pucks of tradition he belongs to the fairy court and cannot be
:
It'sPuddlefoot they call me! With that he vanished, and was never seen
'
Pwca is best known, however, as a will o' the wisp. He will lead a
benighted wanderer up a narrow path to the edge of a ravine, then leap
over it, laughing loudly, blow out his candle, and leave the poor traveller
to grope his way back as best he can. In this behaviour he is like the
Scottish SHELLYCOAT as well as the English Puck.
[Motif: F402.1.1]
old marl-pits or deep ponds to drag children down into their depths,
like the other nursery bogies, peg powler and Nelly Longarms.
Mrs Wright, in Rustic Speech and Folk-Lore, quotes a typical warning:
*Keep away from the marl-pit or rawhead and bloody bones will have
you.' In County Folklore (vol. viii, p. 123), Ruth Tongue quotes two
informants for Bloody-Bones who lived in dark cupboards, generally
under the stairs.
If you were heroic enough to peep through a crack you would get a
glimpse of the dreadful crouching creature, with blood running down
his face, seated waiting on a pile of raw bones that had belonged to
children who told lies or said bad words. If you peeped through the
keyhole at him he got you anyway.
displeased the fairies in some way, and particularly when it took the
Roane, the 340
form of lameness, as of the lazy dairymaid who refused to get up and put
out water for the fairies and was afflicted with a seven-years' lameness.
An account of this is to be found in Mrs Bray's The Borders of the Tatnar
Roane, the. *
Roane* is the Gaelic name for a seal, but the old people
believed, as the Shetlanders believed of their selkies, that these were a
kind of fairy creature, who wore their skins to travel through the sea, but
could cast them and appear in human shape. The Roane were the
off"
gentlest of all the fairy people. The Selkies avenged the death of their kin
by raising storms and sinking the boats of the seal-catchers, but the
Roane seem to have borne little resentment against their persecutors.
Grant Stewart, in his Highland Superstitions and Amusements (pp. 65-71),
tells of a seal-catcher who lived near John O'Groats, who had one day lost
his clasp-knife in the attempt to kill a large dog-seal. That night there
came a knock at his door and a stranger leading a fine horse asked his
name and told him that he had been sent to order a large number of seal-
skins from him. The customer was at hand, and would make the bargain
with him himself. The two got on, and the horse plunged away at such
a pace that the following wind seemed to blow in their faces. They rode
along the wild coast until they reached a great crag above the sea. 'Where
are you taking me.^' said the fisherman. 'Get down, and you'll soon see,'
said the stranger, and as their feet touched the land he seized the fisher-
man and leapt with him right over the crag. Down and down they went
into the depths of the sea until they came to a cave which was full of the
seal people, and the fisherman perceived that he himself had become a
seal. His companion was a seal too, but he and all the rest spoke and
behaved like human mortals. They were all very sad. The fisherman was
in great terror, for he knew that he must have killed many of their friends.
His guide showed him a clasp-knife. 'Do you know this knife?' he said,
and the fisherman had no choice but to confess that it was his, though he
feared that in a moment it would be plunged into him. 'It was with this
knife that you wounded my father,' said the stranger, 'and only you can
heal him.' He led the fisherman into an inner cave where the big dog-seal
that had escaped that day lay in great pain. The seal people told him what
to do, and with the knife he made a circle round the wound and smoothed
it with his hand, wishing with all his heart that it might be healed. And
so it was, and the old seal got up from his couch as well as he had ever
been. The fisherman still feared that he would be punished, but they told
him not to be afraid if he would swear a solemn oath never to kill a seal
;
again he should be taken back to his wife and children. He took the oath
with full solemnity the stranger took him back to the cliff where their
;
horse was waiting, and left him at his own door, with a gift of money that
was worth the price of many seal-skins.
341 Robin Goodfellow
It is the SEAL MAIDENS, too, who sometimes cast off their seal-skins
and dance together on the shore. There are many tales in the Scottish
Highlands, as well as in the Orkneys and Shetlands, of how mortal fisher-
men have sometimes seized a skin and taken captive one of the Roane as a
wife. But the wife always recovers her skin and escapes back to the sea,
just as the gwrageddannwn of Wales always leave their mortal hus-
bands in the end. There is no lasting union between fairies and mortals.
[Type: ML4080. Motif: E731.6]
him under, but they could not lay him, so they drove him before them to
Hyssington Church. All the twelve of them had lighted candles, and
eleven held them in their hands, but one old blind parson knew the bull's
tricks, and when they got him into church he tucked his candle into his
top-boot. Sure enough, the bull made a great rush, and he blew out all the
eleven candles. But the old parson said, 'Light all your candles from
mine.' They did so, and the bull raged round till he cracked one wall of
the church. But they conjured him down, smaller and smaller, till they
got him into a snuff'-box, and he asked to be laid under Bagbury Bridge,
so that every mare that passed over should lose her foal, and every woman
her child. They would not consent to that, but sent him off to the Red
Sea for 1,000 years. For all that, the people of Hyssington crossed Bagbury
Bridge very cautiously for a good few years to come.
Here the procedure of laying is the same as that used in laying a demon
or devil. The method is even more clearly shown in the story of the
GREAT GIANT OF HENLLYS. These are undoubtedly ghost stories, but
here we see the balance trembling towards those fairy stories in which the
FAIRIES are regarded as the dead.
[Motifs: E423; E443.0.1; E443.2.4.1]
Rowan, or mountain ash. The tree which above all others offered the
best protection against fairy enchantments and witchcraft. As the
Scottish rhyme goes
Rowan, lamer [amber] and red threid.
Pits witches to their speed.
It will be noticed that all these are reddish, and the red berries of the
rowan-tree make it specially effective. A staff of rowan, a cross made of
rowan, a bunch of rowan berries, all these were effective, and it was
customary in the Highlands to plant a rowan-tree outside every house.
Where rowans were scarce, ASH-trees took their place. An ashen gad was
supposed to be protective of cattle. See also protection against
FAIRIES.
[Motifs: D950-6; D1385.2.5]
St Collen (kothlen) and the Fairy King. St Collen was a Welsh saint
of the 7th century. Like many of the Celtic saints, he was of a pugnacious
and restless disposition, and during his career he spent some time in
Somerset. It was here that he encountered the fairy king. S. Baring-
Gould, in his Lives of the Saints^ summarizes his story from a Welsh
Life of St Collen, not translated into English at the time when Baring-
Gould was writing. This accounts for the confusing statement that the
king of the fairies on Glastonbury Tor was called gwyn ap nudd,
and his dominion was over Annwn.
St Collen, after three years at Glastonbury, had been elected abbot,
but he soon renounced his abbacy for the heavier and harder life of a
hermit, and found a cell at the foot of Glastonbury Tor. As he was
meditating in it one day he heard two men saying that Gwyn ap Nudd,
king of Annwn, had his castle on the top of the Tor. St Collen stuck his
head out of the window and rebuked them for talking in such good terms
of devils from Hell. The men warned him not to talk in that way of
Gwyn ap Nudd, or it would be the worse for him. But Collen persisted.
A few days later a messenger came to the cell inviting Collen to visit the
fairy king. Collen refused, but day after day the invitation was repeated,
and at last the messenger lost patience and said that it would be the worse
for him if he did not come. Collen went with him, but he picked up a
stoup of HOLY WATER and hid it under his cassock.
At the top of the Tor he found the most beautiful castle that the mind
of man could conceive, troops of bodyguards and a number of musicians
with all kinds of instruments, bevies of maidens, and gallant young men
riding around on beautiful horses. He was conducted into the banqueting
hall where the king pressed him courteously to sit down and eat. A great
banquet was carried in by fair pages in uniforms of scarlet and blue. 'Eat
and drink,' said the king, and if this does not please you, there is plenty
'
more of all sorts.' But Collen, whose eyes were not blinded by glamour,
replied, 'I do not eat the leaves of a tree.' A shudder ran through the
shining assembly, but the king still spoke courteously: 'Tell me, have
you ever seen attendants better dressed than my pages in their fair
liveries of scarlet and blue ? ' They are suitably dressed,' said Collen,
'
*for what they are.' *And what is that?' said the king. 'Scarlet is for the
ever-living flames,' Collen replied, 'and blue for the eternal ice of Hell.'
With that he dashed the holy water over them all. The gorgeous show
St John's wort 346
vanished in a minute, and Collen found himself standing in the pale light
of dawn among the grassy tumps at the summit of the Tor.
It is clear that Collen made nothing of the need of good manners
in dealing with the fairies, but he was fully alive to the danger of eating
FAIRY FOOD.
[Motifs: D2031 ; fi 60.0.2; F167.12; F382.2]
*
If you would be true love mine.
Throw away John's Wort and Verbein.'
clasps. A foot is heard to depart, and instantly the cattle low and
bellow, ramping as if pulling up their stakes. He clasps his wife more
close to his bosom, regardless of her entreaties. The horses, with most
frightful neighs, prance, snort, and bound, as if in the midst of flame.
She speaks, cries, entreats, and struggles: he will not move, speak, nor
347 Scot, Reginald
quit her. The noise and tumult increases, but with the morning's
coming it dies away. The husband leaps up with the dawn, and hurries
out to view his premises. A piece of moss-oak, fashioned to the shape
and size of his wife, meets his eye, reared against his garden-dyke, and
he burns this devilish effigy.
Scot, Reginald (1535 ?-i 599). The author of two books, both original
in conceptionand treatment, of which the second, The Discoverie of
Witchcraft (1584), concerns us, though not so closely as if we had been
treating primarily of witchcraft. Scot, after going down from Hart Hall,
Oxford, spent a quiet, studious life in his native Kent. He was not, how-
ever, entirely abstracted from public business and concerned himself in
local affairs to good purpose. In the course of his public services he be-
came much concerned at the cruelty and injustice with which old women
suspected of the practice of witchcraft were treated, and he set himself to
expose the superstitions and fallacies on which the witchcraft beliefs
were founded. This he did with great learning, and in a racy and engaging
style which captured popular attention. In the course of the book he oncfc
or twice mentioned the fairies and gave the famous list of fairies
believed in in his boyhood which was reproduced in the denham
TRACTS. In Book IV, Chapter 10, he refers to the brownie:
In deede your grandams maides were woont to set a boll of milke
before him and his cousine Robin good-fellow, for grinding of malt or
mustard, and sweeping the house at midnight: and you haue also
heard that he would chafe exceedingly, if the maid or good-wife of the
house, having compassion of his nakednes, laid anie clothes for him,
beesides his messe of white bread and milke, which was his standing
fee. For in that case he saith; What haue we here? Hemton, hamten,
here will I neuer more tread nor stampen.
Scot, Reginald 348
And in his address *To the Reader' Scot mentions these beliefs as
long past:
discovered.
Brownie in our language, who appeared like a rough-man: yea, some were
so blinded, as to beleeve that their house was all the sonsier, as they
called it, that such spirites resorted there'.
Not content with writing to refute the book, James, on his accession to
the English throne, ordered that it should be burnt by the public hang-
man. It was perhaps as well that Scot had died some years before. The
book was not, however, finally suppressed, and in 1665 the third edition
was brought out with nine chapters added at the beginning of the
Fifteenth Book and a Discourse upon Devils and Spirits in a very different
style from the sturdy scepticism of Reginald Scot, for that curious
fashion of credulity had set in which coincided with the foundation of
the Royal Society. It includes some pretty fairy passages
Scott, Sir Walter (1771-1832). The author who was the great originator
of the Romantic Revival in 19th-century English literature. He received
the impulse as a boy from Percy's Reliques and was ever after entranced
by myths and legends and historical traditions, more particularly in his
own native Border Country. The book he published. The Minstrelsy
first
Seal Maidens. The seal people have long been regarded as the gentlest
of the sea spirits, and the seal maidens are among the more recent of the
traditions of the fairy brides. Occasional families have a hereditary
horny growth between their fingers which is supposed to be an inheritance
from a seal ancestress. 'The MacCoddrums of the Seals' are the most
famous example. The pattern of the story is almost invariable and is to
be found in Orkney and Shetland, where the seal people are known as
selkies, as well as in the Highlands and Islands, where they are called
the ROANE. A fisherman sees some beautiful maidens dancing by the sea.
Secret names of the fairies 350
fairy disguises, and this power is only removed by a blast of fairy breath
or the more vindictive blinding of the seeing eye, as occurs in one of the
MIDWIFE TO THE FAIRIES StOricS.
There are, however, certain people who have permanent or sporadic
351 Seeing fairies
are to come', and, * If the objects of this knowledge be sad and dismal
events only; such as deaths and murders? or, joyful and prosperous
also ' The answers vary, as one comes to expect in folklore research. In
.''
However, there are some who wish to acquire the power, and Kirk
ceremony by which they acquire it
gives the details of the rather hazardous
He must
run a Tedder of Hair (which bound a Corps to the Bier)
in a Helix about his Midle, from End to End then bow His Head
( }) ;
downwards, as did Elijah, I Kings, i8. 42., and look back thorough his
Legs untill he sie a Funerall advance till the People cross two Marches
or look thus back thorough a Hole where was a Knot of Fir. But if the
Wind change Points while the Hair Tedder is ty'd about him, he is in
Peril of his Lyfe. The use wall Method for a curious Person to get a
transient Sight of this otherwise invisible Crew of Subterraneans, (if
impotently and over rashly sought) is to put his (left Foot under the
Wizard's right) Foot, and the Seer's Hand is put on the Inquirer's
Head, who is to look over the Wizard's right Shoulder, (which hes ane
ill Appearance, as if by this Ceremony ane implicit Surrender were
made of all betwixt the Wizard's Foot and his Hand, ere the Person
can be admitted a privado to the Airt ;) then will he see a Multitude of
Wight's, like furious hardie Men, flocking to him haistily from all
Quarters, as thick as Atoms in the Air; which are no Nonentities or
Phantasms, Creatures proceiding from ane affrighted Apprehensione,
confused or crazed Sense, but Realities, appearing to a stable Man in
his awaking Sense, and enduring a rational! Tryall of their Being.
Seeing fairies 352
Contact with the seer is recognized as a common way of seeing fairies
for a short time. Some years ago an account was sent me by a Mrs
Stewart, the wife of a minister in Edinburgh, of how her father, as a small
boy on the of Skye, was once given the opportunity of seeing the
Isle
fairies dancing. He and
his sister had been left with their grandmother
for the day while their mother went to nurse a sick neighbour. Another
little boy was keeping them company. Time went on and the children
grew tired, and had begun perhaps to be a little troublesome to the old
lady, when a friend in whom they all liked and who had the reputa-
came
tion of having 'the gift'. She saw how things were and said: 'Come with
me and I'll show you something you'll like to see.' She made them hold
hands to form a chain, and led them out into the gloaming. There was a
little burn running past the cottage and a hillside beyond it. On the
hillside a fire was burning and a circle of little people was dancing round
it. The children gazed entranced until their friend led them back, and
when their mother came to fetch them they had a great tale to tell her.
In the morning they looked for the place where the fire had been, but
there was no trace of it, nor any charring. When Mrs Stewart was a child
she and the rest of the family liked no tale so much as that of 'How Papa
had Seen the Fairies'. Years later, her aunt came back from Canada and
confirmed the tale, and later still she met the old man who had been the
third child there, and he remembered the happening as if it had been
yesterday.
There are certain times which are specially suitable for seeing the
fairies. Twilight one of them, midnight and the hour before sunrise,
is
and noon, when the sun is at its meridian. It will be remembered that the
DEPARTURE OF THE FAIRIES in Hugh Miller's story was witnessed at
midday. It is said, too, that you can only see the fairies as long as you can
look at them steadily; that is why captured lepracauns try to make
people look aside. If you hold a fairy in your eye it cannot escape, but if
you so much as blink it vanishes.
These are the rules in folk tradition. Lewis Carroll, in that curious
holdall of a book, Sylvie and Bruno^ makes an attempt to lay down the
conditions of fairy vision. It seems he was thinking of the midday hour,
while Mrs ewing, in Amelia and the Dwarfs^ is describing late twilight.
The next question [Lewis Carroll says] is, what is the best time for
The first rule is, that it must be a very hot day - that we may consider
as settled and you must be just a little sleepy - but not too sleepy to
:
keep your eyes open, mind. Well, and you ought to feel a little - what
one may call 'fairyish' - the Scotch call it 'eerie', and perhaps that's a
prettier word; if you don't know what it means, I'm afraid I can hardly
explain it; you must wait till you meet a Fairy, and then you'll
know.
353 Selkies
And the last rule is, that the crickets should not be chirping. I can't
stop to explain that: you must take it on trust for the present.
So, if all these things happen together, you have a good chance of
seeing a Fairy - or at least a much better chance than if they didn't.
Seelie Court. The name given to the kindly fairy host. *Seelie' is
'blessed'. The malignant fairies were sometimes called the unseelie
COURT. Macpherson, in Primitive Beliefs in the North-East of Scotland
(pp. 98-100), gives a good account of the Seelie Court, with instances
from Gregor, Grant Stewart and the Aberdeen Journal of 1910. He
mentions first their purely benevolent activities, such as gifts of bread
and seed corn to the poor and the help they give to their favourites. An
example drawn from Gregor in Folk-Lore Record (vol. i) is of an Aber-
deenshire farmer who suspected his thresher of using uncanny help. He
hid himself in the barn to watch the threshing. His man came in, picked
up the flail and approached the sheaves. Then he looked around and said,
*Come awa', ma reed cappies.' After that he made the motions of thresh-
ing, but invisible hands performed the labour. The farmer stayed hidden
and said nothing, but he got rid of his uncanny helper on the first oppor-
tunity. The fair folk were benefactors also to anyone who did them a
kindness. A story from Grant Stewart illustrates this. A poor woman,
who could ill afford it, gave a fairy who begged from her a measure of
meal. It was returned to her, and during a wintry shortage her meal bin
never ran dry. Even the Seelie Court, however, readily revenged any
injury or insult. People emptying slops into their underground dwellings
were fairly warned, but if they paid no attention to the warning, they
were punished by loss of stock or by the destruction of their house. Other
offences met with appropriate punishment, but human beings were not
wantonly injured, as by the Unseelie Court.
[Motifs: C433; F340; F346; F403]
Selkies. The selkies of Orkney and Shetland are very like the roane
of the West Highlands, but there are some differences in the beliefs about
them. In Orkney the small, common seal, called by the Orcadians *tang
fish', was supposed to belong entirely to the animal world, but all the
Selkies 354
larger seals, the great seal, the grey seal, the crested seal and others, are
called *the selkie folk' because it is believed that their natural form is
down beneath the sea into a cave inhabited by a mermaid. The only way
in which the mermaid could help it was to try to regain its skin, and she
bravely allowed herself to be caught in the nets of the boat where her
friend's skin lay. The young fisherman was already remorseful about the
death of the seal, and he was horrified when a mermaid was drawn on
board. He begged earnestly that she might be set free, but his mates were
anxious to sell her on shore and they made towards the land. The poor
mermaid, tangled in the net, was laid on the seal-skin. Like the asrai
she could not long endure in the upper air, and she felt her life beginning
to fade. She knew that her death would release a storm and sink the boat
and hoped that at least the skin would be swept down to her cave to save
the selkie. And so indeed it happened the boat was sunk, too late to save
;
the mermaid, but with her body the skin was swept down to her cave and
the selkie could put on his skin again. For this reason the selkie people
do all that they can to warn and help the mermaids, and often risk them-
selves to save them. It is difficult to understand how this tale came to
mortal knowledge, unless a mermaid told it to a man.
It was believed in both Orkney and Shetland that when the blood of a
selkie is shed in the sea a storm arises that is often fatal to shipping. In
this story the death of a mermaid had the same effect.
[Types: ML4080; ML4081*; ML4083*. Motifs: B81.13.11; F420.1.2*;
F420.5.1]
Tales and Fairy Lore^ and 'How the Great Tuairisgeal was put to death'
in McKay's More West Highland Tales (vol. i). green sleeves comes
from Peter Buchan's Ancient Scottish Tales, just outside the Celtic area.
It is on the usual plot of night nought nothing with the swan
maiden motif added, and the unusual addition of the separable soul,
Separable soul, or external soul 356
contained in this tale in an egg hidden in a bird's nest. J. F. Campbell's
tale, *The Young King of Easaidh Ruadh', contains all the elements of
the story in a comparatively concise form, beginning with the gambling
challenge as in the midhir and eta in story, except that in this case
the first challenge was the hero's.
The young king of Easaidh Ruadh, after he had come to his kingdom,
resolved to go and play a bout of chess games against a gruagach
called Gruagach carsalach donn - that is, the brown curly-haired
Gruagach - who lived in the neighbourhood. He went to his soothsayer
about it, who advised him to have nothing to do with the Gruagach, but
when he insisted on going told him to take nothing as his stakes but the
cropped rough-skinned maid behind the door. He went and had a good
reception, and that day he won the game, and named as his stakes the
cropped rough-skinned maid behind the door. The Gruagach tried to
make him change his mind and brought out twenty pretty maids, one
after the other, but the young king refused them all till the cropped
rough-skinned maid came out, when he said, 'That is mine.' So they
went away, and they had not gone far when the maid's appearance
changed, and she became the most beautiful woman in the world. They
went home in great joy and contentment and spent a happy night to-
gether; but the next morning the young king got up early to spend
another day with the Gruagach. His wife advised against it. She said that
the Gruagach was her father and meant him no good, but he said he
must go. She advised him, if he won, to take nothing for his prize but the
dun shaggy filly with the stick saddle. That day he won again, and when
he put his leg over the filly he found she was the best mount he had ever
ridden. That night they spent together in great enjoyment, but the young
queen said that she would rather that he did not go to the Gruagach that
day. 'For,' she said, 'if he wins he will put trouble on thy head.' He
answered that he must go, so they kissed each other and parted. It seemed
to him that the Gruagach was glad to see him that day, and they settled
to gaming again, but this time the Gruagach won. Lift the stake of thy
'
game,' said the young king, and be not heavy on me, for I cannot stand
'
to it.' 'The stake of my play is,' said the Gruagach, 'that I lay it aS
crosses and as spells on thee that the cropped rough-skinned creature,
m ^ e uncouth and unworthy than thou thyself, should take thy head, and
thy neck if thou dost not get for me the Glaive of Light of the King of
the Oak Windows.'
The young king went home heavily and gloomily that night, and,
though he got some pleasure from the young queen's greeting and her
beauty, his heart was so heavy when he drew her to him that it cracked
the chair beneath them. 'What is it ails you that you cannot tell it to
me?' said the young queen; so he told her all that happened and of the
crosses laid on them. 'You have no cause to mind that,' she said. 'You
357 Separable soul, or external soul
have the best wife in all Erin and the next to the best horse, and if you
take heed to me you will come well out of this yet.'
In the morning the young queen got up early to prepare everything
for the king's journey and brought out the dun shaggy filly to him. He
mounted her, and the queen kissed him and wished him victory of
battlefields. *I need not tell you anything,' she said, 'for the filly will be
your friend and your companion, and she will tell you all that you
must do.'
So the young king set off and the filly galloped so fast that she left the
March wind behind her and outstripped the wind in front of her. It was
far they went, but it did not seem far until they got to the court and
castle of the King of the Oak Windows. They stopped then, and the dun
filly said, 'We are come to the end of our journey, and if you listen to my
advice you can carry the Sword of Light away. The King of the Oak
Windows is at dinner now, and the Sword of Light is in his chamber. I
will take you to it; there is a knob on its end; lean in at the window and
draw out the sword very gently.' They went to the window. The young
king leaned in and drew out the sword. It came softly, but when the
point passed the window-frame it gave a kind of a 'sgread'. 'It is no
stopping time for us here,' said the dun filly. 'I know the king has felt us
taking out the sword.' And they sped away. After a time the filly paused
and 'Look and see what is behind us.' 'I see a crowd of
said to him,
brown horses coming madly,' said the young king. 'We are swifter than
those ones,' said the dun filly, and sped on. When they had gone some
long way she paused, and said, 'Look and see what is behind us.' I see a '
crowd of black horses coming madly,' said the young king, and in front
'
of them is a black horse with a white face, and I think there is a rider on
him.' 'That horse is my brother and he is the swiftest horse in Erin. He
will come past us like a flash of light. As they pass his rider will look
round, and try then if you can cut his head off. He is the King of the
Oaken Windows, and the sword in your hand is the only sword that
could take the head off him.' The young king did just that and the dun
filly caught the head in her teeth. 'Leave the carcass,' she said. 'Mount
the black horse and ride home with the Sword of Light, and I will follow
as best I can.'
He leapt on the black horse and it carried him as if it were flying, and
he got home before the night was over, with the dun filly behind him.
The queen had had no rest while he was away, and be sure they got a
hero's welcome, and they raised music in the music place and feasting in
the feasting place; but in the morning the young king said, 'I must go
now to the Gruagach, and see if I can lift the spells he has laid on me.'
'He will not meet you as before,' said the young queen. 'The King of
the Oaken Windows is his brother, and he will know that he would never
part with the Glaive of Light unless he was dead. He will ask you how
Separable soul, or external soul 358
you got it, but only answer that if it were not for the knob at its end you
would not have got it, and if he asks again give the same answer. Then he
will lift himself to look at the knob and you will see a wart on his neck.
Stab it quickly with the Glaive of Light, for that is the only way in which
he can be killed, and if it is not done we are both destroyed.'
She kissed him and called on victory of battlefields to be with him
and he went on his way.
The Gruagach met him in the same place as before.
*Did you get the sword }''
*I got the sword.'
*How did you get the sword?'
*If it had not been for the knob on its end I had not got it.'
*
had my soul in my body, but it is in a place of safety.' Where do
if I'd *
you keep it, my love?' said the queen. 'I'll guard it for you.' 'It's in that
great stone,' said the giant. So next day when the giant had gone out, the
queen decked the stone with flowers and cleaned all around it. When the
giant came back at night he asked why she had dressed up the stone.
'Because your soul is in it, my dear love,' she replied. 'Oh, I see you
really respect it,' said the giant. 'But it's not there.' 'Where is it then?'
'It is in the threshold.' So next day she cleaned and dressed up the
threshold. This time the giant was really convinced that she cared for
him, and he told her where it was hidden - beneath a great stone under
the threshold there was a living wether, and in the wether's belly was a
duck, and in the duck's belly was an egg, and in the egg was the giant's
soul. When the giant was fairly away next morning they set to work. They
lifted the great stone, and the wether leapt out and escaped, but she was
fetched back by the slim dog of the green forest and the duck was caught
by the hoary falcon and the e^g found and brought back from the sea by
the brown otter. By this time the giant was returning; the queen
crumbled the egg in her fingers and he fell dead to the ground. They
parted lovingly from their helpers and returned to the young king's
castle where they had a hero's banquet, and lived lucky and happy after
that.
This type was used by George MACDONALoin one of his fairy-tales,
'The Giant's Heart'. The motif of the vulnerable spot was used by
TOLKIEN in The Hobbit.
[Motifs: B571.1; E710; E711.1]
Seven Whistlers, the. These are allied in people's minds with the
GABRIEL HOUNDS, the WISH HOUNDS, and Others, but are not thought
of as hounds with a spiritual huntsman but as seven spirits, death
portents like the banshee. William Henderson in Folklore of the Northern
Counties (p. 131) quotes a Folkestone fisherman who well knew what
caused the sound, but still thought it ominous.
'Iheard 'em one dark night last winter,' said an old Folkestone
fisherman. 'They come over our heads all of a sudden, singing "ewe,
ewe," and the men in the boat wanted to go back. It came on to rain
and blow soon afterwards, and was an awful night. Sir; and sure
enough before morning a boat was upset, and seven poor fellows
drowned. I know what makes the noise. Sir; it's them long-billed
curlews, but I never likes to hear them.'
Shag-foal, or tatter-foal. These are practically the same. They are the
Lincolnshire members of that tribe of bogy or bogey-beasts that are
adept at shape-shifting, can take many forms but seem to prefer to
go about as shaggy, fiery-eyed horses, foals or donkeys. The Picktree
BRAG and the HEDLEY KOW are famous examples. Examples are given
in County Folk-Lore (vol. v) by Gutch and Peacock:
Here the old lady makes no distinction between the shag and the shag-
foal. Eli Twigg in the next extract sticks closer to the usual type:
their appearance and the appearance of their dwellings, but this is prob-
ably not a real shape-shift, only the effect of glamour, a kind of
hypnotism which affects the senses of the beholder, and a hypnotism
against which stcollen was armed by his sanctity.
361 Shape-shifting
The BOGY OR BOGEY-BEASTS and all their kind are true shape-
shifters, and so are such hobgoblins as puck. They exercise their
powers for mischief rather than for malevolence. A typical story is that
of the HEDLEY KOW.
Wizards, and particularly supernatural wizards, are the true
shape-shifters, able to change the form of other people as well as to shift
from one shape to another. The ordinary fairy people seem as helpless as
humans against this kind of magic, as eta in was when the wizard turned
her into a midge. Some fairies, however, presumably those who had
studied magic, had the power. Uchtdealb turned Tuiren into a dog and
herself into the appearance of Finn's messenger. The second seems to
have been an illusion, the first a real change of form, for Tuiren's off-
spring were irrecoverably puppies.
Human wizards as well as supernatural creatures are capable of
becoming masters of shape-shifting according to the fairy-tales, and to
some legends A Celtic tale of which there are a good many variants is
.
Shony {shaw nee). An ancient sea spirit of the Isle of Lewis, to whom an
oblation was made even as late as the i8th century. Martin, in A Descrip-
363 Short Hoggers of Whittinghame
tion of the Western Isles of Scotland (171 6), gives an account of the
celebration by which Shony was propitiated at Hallowtide, not for a
yield offish, but of seaweed to manure the land:
and singing.
[Motif: F420.5.2.1]
'Nameless me!' and no one dared to speak to it, for it was believed that
whoever addressed it would die. Late one night, however, a drunk man,
too merry for fear, heard it wailing, and called out: 'How's a wi' you
this morning. Short Hoggers ?
The little ghost was delighted.
Si 364
*0 weePs me noo, I've gotten a name;
They ca' me Short-Hoggcrs o' Whittinghamc !
Si. SeesiDH.
Sib. The principal female fairy, who acts as spokeswoman of the rest in
the LIFE OF ROBIN GOODFELLOW. She spcaks for herself and her sister
fairies:
To walke nightly, as do the men fayries, we use not; but now and
then we goe together, and at good huswives fires we warme and dresse
our fayry children. If wee find cleane water and clcane towels, wee
leave them money, either in their basons or in their shoocs; but if wee
find no cleane water in their houses, we wash our children in their
pottage, milke or bcere, or what-ere we finde; for the sluts that leave
not such things fitting, wee wash their faces and hands with a gilded
child's clout, or els carry them to some river, and ducke them over
head and eares. We often use to dwell in some great hill, and from
thence we doe money to any poore man or woman that hath need
lend
but if they bring it not againe at the day appointed, we doe not only
punish them with pinching, but also in their goods, so that they never
thrive till they have payd us.
[Motif: F361.17.5]
Sidh, Sith, or Si (shee). The Gaelic name for fairies, both in Ireland
and the Highlands of Scotland, as in the bean si or the daoine sidh.
Sili Ffrit and Sili-Go-D wt. The names of two female fairies to whom
the same rather fragmentary story as trwtyn-tratyn is attached by
Rhys. It is a version of the tom tit tot or whuppity stoorie tale
and hinges on the power given by knowledge of the name of a super-
natural creature, or a secret name of the fairies.
[Type: 500. Motif: C432.1]
Silky, brownies are generally male spirits, though there are occasional
female brownies, such as meg mullach, mentioned by aubrey as
365 Siofra
that, and it was thought that she was the ghost of someone who had
hidden treasure and died without disclosing it. There was one at Hurd-
wood in Berwickshire, and another mentioned by Henderson at Denton
Hall near Newcastle. There is later news of this silky for a friend, one
;
so angry that he could not bear to talk about it, and at last he had to
move out of Denton Hall. The brownie had become a boggart.
A story with an ultimate gipsy origin, 'Gilsland's Gry', is told by Ruth
Tongue in Forgotten Folk-Tales of the English Counties (pp. 201-4). Here
the silky is a more formidable character than in any of the other tales. She
isdevoted to the interests of Gilsland, and does full brownie labours about
the house, but at night she guards the gate from her tree, and lets any
friend through, though with a scared horse, but she remorselessly kills
any ill-wisher to the house. In this tale she slowly strangles a murderous
robber who falls into her clutches. A silky who did little domestic work
but haunted an avenue near North Shields, seems to have been more
truly a ghost, the spectre of a mistress of the Duke of Argyll in the reign
of William III, supposed to have been murdered by her lover.
[Motifs: E451.5; F480; F482.5.4; F482.5.5]
Sir Gawain and the Green Knight. This Superb medieval poem was
written somewhere about 1350 in north-west Midland dialect, that of
Cheshire or South Lancashire, treated with great richness and mastery.
The poem one manuscript (ms. Nero A.x. in the Cotton
exists only in
Collection at the British Museum). The
Pearly Cleanliness and Patience
are in the same volume and written in the same hand. They are judged
to be the work of the same author by the evidence of dialect and style.
The name of the author is unknown, but Ormerod Greenwood, working
on The Pearly has suggested on the evidence of numerology - a cryptic
method very fashionable in the 14th century - that he was a member of
the Masci family, called Hugo de Masci. A short comment on the poem
itself will be found under fairies of medieval romances.
Sir Launfal. One of the early romances about Arthur or the matter
OF BRITAIN, written by the 13th-century Marie de France, was translated
with some alterations by a man calling himself Thomas of Chester. It is
a true fairy bride story, something after the style of the Irish tale
*Oisin and Niam of the Golden Hair'. Lancelot has not yet appeared on
the scene, though Guinevere is there in the role of a villainous character.
Sir Launfal was a famous and liberal knight of King Arthur's court, who
disapproved of his marriage with Guinevere, and was accordingly hated
by her. She put a public slight upon him at her marriage feast, and he
withdrew from the court at Carlisle to go to Caerleon. King Arthur
parted from him regretfully and gave him two knights to attend him.
Launfal's liberality, however, outran his means, and after a while he
could no longer afford maintenance for his knights. Things had come to a
bad pass with him, when he was one day approached by two dazzlingly
beautiful maidens who invited him to visit their mistress, the fairy
princess Try amour, the daughter of the fairy king Olyroun. He found her
in a gorgeous pavilion lying on a bed with all her charms alluringly dis-
played. They came immediately to an understanding. She would bestow
on him all earthly riches with a fairy squire and a milk-white fairy horse,
and if he went into any secret place and wished for her company, she
would immediately appear to him. She only made one stipulation: their
love must be kept secret. If he boasted of her love he would lose her and
all her gifts for ever.
The
pact was concluded with great joy. Tryamour gave Launfal a
Fortunatus, or inexhaustible, purse - out of which he could draw limitless
stores of gold - a great white charger, and Gyfre, Tryamour's own
attendant, as squire. A procession of young knights brought him rich
clothes and equipment, and he gave out his charity more lavishly than he
had ever done. A great tournament was given in his honour in which he
distinguished himself signally. After some time of great happiness,
Launfal was summoned to atournament in Lombardy by an orgulous
knight, Sir Valentyne. He went and, with much help from Gyfre, killed
367 Sith
Sir Valentyne and overcame the crowd of local knights who assailed him
all together. The news of this great feat spread, and reached Carlisle.
King Arthur invited Sir Launfal to return. Seven years had now passed
since he left the court. He obeyed, and he was still able to enjoy Tryamour
as before. Queen Guinevere, however, who had once hated him, now fell
in love with him, and one day when King Arthur was out hunting made
amorous advances towards him, which he refused. The queen was
furiously angry and began to abuse him as an old bachelor whom no
woman would look at and who had never had a love. Sir Launfal lost his
temper and replied that the least of his lady's maidens was more beautiful
than Queen Guinevere. They parted; Sir Launfal went to his chamber
and called on Tryamour to appear. She did not come and he began to
realize what he had done. He went to his coffers and found them empty.
Gyfre had gone, as had Blanchard, his fairy horse. He flung himself on
the ground and began to lament his folly and falsehood to his word. In
the meantime King Arthur had returned from the hunt, and found his
queen in her chamber, with her clothes and hair torn. She begged him to
put Sir Launfal to death, who had tried to rape her, and when she
repelled him had said that the least of his true love's maidens was more
beautiful than she was. The king was unsuspicious of this double accusa-
tion, and at once sent a posse of knights to find Launfal and bring him to
judgement. The king was for his immediate execution, but the court,
knowing Queen Guinevere, ruled otherwise. They gave him a year and a
fortnight to produce his true love, and if she was judged fairer than
Guinevere, then Launfal must go free. The time passed, and Launfal
appeared to clear the sureties who had stood for him, but he said he could
not produce his lady. At this a great clamour broke out in the court some
;
wished to acquit him and some to banish him, and as they were disputing
a beautiful damsel rode up to them, and all thought her more beautiful
than Guinevere; but Launfal said: 'That is not my love.' Then one bevy
after another of maidens rode up, and at last Tryamour appeared and
rode up to Guinevere. She publicly declared that Guinevere had made a
false accusation against an innocent man, then touched her eye so that
she could no more see. Then she and Launfal rode off on Blanchard to
the fairy island of Olyroun, from which he never returned, except that
once a year his horse is heard to neigh from Fairyland, and any knight
may challenge Sir Launfal to ride a course with him.
Here we have a good example of a fairy bride complete with the T A b o o,
though in this tale it is not pressed to a tragic conclusion, and the mortal
and the fairy are reunited.
Oisin, or OSS I AN, and Niam were parted for ever, but Marie of France
was more lenient to her characters than popular tradition usually allowed.
[Motifs: C31 ; C31.5; F300; F302.3.2; F302.6.2]
Sithein (sheean). The GaeHc name for the fairy hill, or knowe seen
from outside. If it opens on pillars, the interior is called the brugh.
Size of the fairies. The fairy people are good and bad, beautiful and
hideous, stately and comical, but one of the greatest of their many varia-
tions is that of size. sometimes within the control of the
This variation is
Skillywidden. This, as we learn at the end of the story of the same title,
was the name of a little fairy caught by a farmer at Treridge in Cornwall,
one of the captured fairies. It is to be found in hunt's Popular
Romances of the West of England (pp. 450-51):
I heard last week of three fairies having been seen in Zennor very
recently. A man who lived at the foot of Trendreen hill, in the valley
of Treridge, I think, was cutting furze on the hill. Near the middle of
the day he saw one of the small people, not more than a foot long,
stretched at full length and fast asleep, on a bank of griglans (heath),
Skriker 370
surrounded by high brakes of furze. The man took off his furze cuff,
and slipped the little man into it, without his waking up; went down
to the house; took the little fellow out of the cuff on the hearthstone,
when he awakened, and seemed quite pleased and at home, beginning
to play with the children, who were well pleased with the small body,
and called him Bobby Griglans.
The old people were very careful not to let Bob out of the house,
or be seen by the neighbours, as he promised to show the man where
the crocks of gold were buried on the hill. A few days after he was
brought from the hill, all the neighbours came with their horses
(according to custom) to bring home the winter's reek of furze, which
had to be brought down the hill in trusses on the backs of the horses.
That Bob might be safe and out of sight, he and the children were shut
up in the barn. Whilst the furze-carriers were in to dinner, the prisoners
contrived to get out, to have a 'courant' round the furze-reek, when
they saw a little man and woman, not much larger than Bob, searching
into every hole and corner among the trusses that were dropped round
the unfinished reek. The little woman was wringing her hands and
crying, 'O my dear and tender Skilly widdcn, wherever canst ah (thou)
be gone to ? shall I ever cast eyes on thee again .^
'Go 'e back,' says
'
Bob to the children; 'my father and mother are come here too.' He
then cried out, Here I am, mammy By the time the words were out
!
'
'
of his mouth, the little man and woman, with their precious Skilly-
widden, were nowhere to be seen, and there has been no sight nor sign
of them since. The children got a sound thrashing for letting Skilly-
widden escape.
[Type: ml6oio. Motifs: F239.4.3; F329.4.3, F387]
after it.
Table will because it only sinks deeper into the earth. But every
fail,
Midsummer Eve, King Arthur and his knights come out of the mound
and ride round it on horses shod with silver, as Earl Fitzgerald does at
Mullaghmast. According to a Welsh legend recorded by John Rhys, King
Arthur's knights sleep without him in a cave on Snowdon. Once a shep-
herd looking for a sheep found the entrance to it and made his way in
timidly, but as he went through the door he brushed against a bell which
rang out and waked the sleepers, who started up with such a monstrous
din that the shepherd fled from the cave and never recovered from his
terror.
There are two legends of a wizard seeking for horses for the sleeping
host, one told of Alderley Edge in Cheshire, where an anonymous
wizard, probably Merlin, is seeking to make up the full number of white
horses sleeping in the stables until the time should come for them to ride
out and save England. It was Thomas of Ercildoune, better known as
THOMAS THE RHYMER, who was buying horses, black ones this time, for
the sleeping place under the Eildon Hills. This time poor Canobie Dick,
a horse-coper from whom Thomas had bought several horses, made a
fatal error by blowing the horn before he had drawn the sword. All the
sleeping knights started up, drew their swords and made for him. A
great voice cried out:
A whirlwind sprang up and swept him out of the cave and down a
precipice, where he had only time to tell his story to the shepherds that
found him before he died.
We cannot be sure who true Thomas's warriors were. There is one
legend of Finn Mac Cumhal, 'The Smith's Rock in the Isle of Skye'. It
is told by J. Macdougall in JVaifs and Strays of Celtic Tradition (vol. ill).
There was a report that the Fians (Fingalians) were asleep in this
Rock, and that if anyone would enter it and blow the Wooden-Crier
(Whistle), which lay beside Finn, three times, they would rise up alive
and well as they formerly were.
A Smith who lived in the island heard the report, and resolved that
he would attempt to enter the Rock. He reached the place where it
was; and, having formed a good idea of the key-hole, he returned to the
smithy, and made a key which fitted the hole. He then went back to
the Rock, and, as soon as he turned the key in the hole, the door
opened, and he saw a very great and wide place before him, and
exceedingly big men lying on the floor. One man, bigger than the rest,
was lying in their midst, having a large hollow baton of wood lying
beside him.
373 Sluagh
He thought that this was the Wooden-Crier (Whistle). But it was so
large that he was afraid that he could not lift it, much lessblow it. He
stood for a time looking at it, but he at last said to himself that, as he
came so far, he would try at any rate. He laid hold of the Wooden-
Crier, and with end up to his mouth. He blew it
difficulty raised its
with all his might, and so loud was the sound it produced that he
thought the Rock and all that was over it came down on the top of him.
The huge unwieldy men who lay on the floor shook from the tops of
their heads to the soles of their feet. He gave another blast on the
Wooden-Crier, and with one spring they turned on their elbows. Their
fingers were like the prongs of wooden grapes, and their arms like
beams of bog-oak. Their size and the terrible appearance they had put
him in such fear that he threw the Wooden-Crier from him, and sprang
out. They were then crying after him, * Worse have you left us than as
you found us, worse have you left us than as you found us.' But he
looked not behind him until he got outside and shut the door. He then
drew the key out of the hole, and threw it out into the lake which is
near the Rock, and which is called to this day the Lake of the Smith's
Rock.
Sluagh {slooa\ the, or the Host. This is the Host of the Unforgiven
Dead. They are the most formidable of the Highland fairy people. There
are several accounts of the host collected by Evans Wentz in The Fairy-
Faith in Celtic Countries from named informants. A few of them regard
'The Host' as fallen angels, not the dead, but on the whole their accounts
correspond closely to that given by Alexander Carmichael in Carmina
Gadelica (vol. 11, p. 357):
Generally, the fairies are to be seen after or about sunset, and walk
on the ground as we do, whereas the hosts travel in the air above
places inhabited by people. The hosts used to go after the fall of night,
and more particularly about midnight.
[Motif: F360]
Sluttishness. Fairies were lavish, but they were orderly and liked
NEATNESS. It sometimes happened that a brownie would put right
whatever humans had left untidy and disarrange whatever had been
tidied, but the trooping fairies who visited houses expected to find
them in apple-pie order. If clean water was not set out, they washed
their children's feet in milk or in wine or beer set to ferment. Gifts of
silverwere often left to an industrious maidservant who cleaned the
hearth well. See also faults condemned by the fairies; virtues
esteemed BY the fairies.
They were fond of visiting human houses, and some old and bedridden
people found them good company and much enjoyed their gambols.
BOTTRELL in Traditions and Hearthside Stories of West Cornwall
(vol. II, pp. 245-6) gives a general description which agrees closely with
hunt:
The Innocent Small-people, on the contrary, are always described
as being extremely beautiful by all who have the luck to see them,
holding their merry and sprightly dances on the velvety turf of the
fairs
malignant, the pooka, the banshee and the fir darrig. Macdougall
in Folk Tales and Fairy Lore includes stories about the CAO in teach,
a glasrig (which seems to be the same creature as a glaistig), several
glaistig stories, including one in which four appear at once, a hag and
several shape-shifting witches. In England we could list a number
of BOGY OR BOGEY-BEAST creatures: BRAG and trash and hedley
KOW, DUERGAR and the brown man of the muirs, are true solitaries,
more interested in protecting their territories from human intruders than
in the mortal race. Others, like shellycoat, take a sneaking interest in
men, and waylay and mislead them. Some are actively horrible, like
like to
nuckelavee who comes out of the sea to do all the mischief he can. On
the whole the solitary fairies are not an attractive set of supernatural.
yeare groth, pill them fayre and white, and make soe longe as you
write the spiritts name, or fayries name, which you call 3 times, on
every sticke being made flatt one side, then bury them under some hill
whereas you suppose fayries haunt, the Wednesday before you call her,
and the friday folio winge take them uppe and call hir at 8 or 3 or 10 of
the clocke which be good plannetts and howres for that turne: but
when you call, be in cleane Life and turne thy face towards the east,
and when you have her bind her to that stone or Glasse.
An Ungt. to annoynt under the Eyelids and upon the Eylidds
evninge and morninge, but especially when you call, or finde your sight
not perfect. (That is, an ointment to give sight of the fairies) pt.
(precipitate ?) sallet oyle and put it into a Viall glasse but first wash it
with rose water, and marygold flower water, the flowers be gathered
towards the east, wash it til the oyle come white, then put it into the
glasse, ut supra, and thou put thereto the budds of holyhocke, the
flowers of mary gold the flowers or toppes of wild time the budds of
;
younge hazle, and the time must be gatherred neare the side of a hill
where fayries use to go oft, and the grasse of a fayrie throne, there, all
these putt into the oyle, into the glasse, and sett it to dissolve 3 dayes
in the sonne, and thou keep it for thy use; ut supra.
377 Spells to obtain power over fairies
To Call a Fairy
I. E. A. call the. Elaby: Gathen: in the name of the. father, of the.
Sonne, and of the holy, ghost. And. I Adiure. the. Elaby. Gathen:
Conjure, and. Straightly: charge, and Command, thee. by. Tetra-
grammaton: Emanuell. messias. sether. panton. cratons. Alpha et
Omega, and by. all. other, high. and. reverent, names, of all-mighty,
god. both Effable. and. in. Effuable. and by. all. the. vertues. of the
holy.ghost. by the dyetic grace, and. foreknowledge, of the.powers.
and. grace, and. vertues. of thee. Elaby. by.all.the.powers. and. grace,
and. vertues. of all. the. holy, meritorious. Virginnes. and. patriarches.
And. I. Conjure, thee. Elaby Gathen. by. these, holy, names, of God.
Saday. Eloy. Iskyros. Adonay. Sabaoth. that thou appeare presently,
meekely. and myldly. in. this, glasse. without, doeinge. hurt. or.
daunger. unto. me. or any other, livinge. creature, and to this I binde.
thee. by. the. whole, power, and. vertue. of. our. Lord. Jesus. Christ.
I. Commande. thee. by. the. vertue. of. his. uprisinge. and. by. the
vertue. of. his flesh, and. body, that he. tooke. of the. blessed. Virginne.
Mary. Empresse. of heaven, and. hell. and. by. the. hole, power, of.
Suda. Ege. zeth. and. heban: that. is. to. say. Lord. of. vertue. and.
King, of Israeli, dwellinge. uppon. the. whole, face, of the. earth,
whose, seate. is. in. heaven and. his. power, in. earth, and. by. him, &.
by those glorious, and. powerfull. names. I. binde. thee. to. give. and.
doe. thy. true, humble, and. obedient, servise. unto. me. E.A. and
never, to depart, without, my. consent, and Lawfull. Authoritie.
in.the.name.of the. Father, and.the.holy.trinitie. And. I Command,
thee. Elaby. Gathen. by. all. Angells. and. Arkangells. and. all. the.
holy. company. of heaven, worshippinge. the omnipotent, god. that,
thou, doest. come. and. appeare. presently, to. me. E.A. in. this,
christall. or. glasse. meekely. and myldely. to.my.true and. perfect,
sight, and. truly, without, fraud. Dissymulation. or. deceite. resolve,
and. satisfye me. in. and. of. all. manner, of. such, questions, and.
commands, and. Demandes. as. L shall, either. Aske. Require, desire.
or. demande. of thee. and. that. thou. Ellaby. Gathen. be. true. and.
obedient, unto me. both. now. and, ever.heare-after. at. all. time. and.
times, howers. dayes. nightes. mynittes. and. in. and. at. all. places,
wheresoever, either, in field, howse. what-
or. in. any. other, place,
soever. &. wheresoever. I. shall, call. upon. thee. and. that. thou.
Elaby: Gathen: doe. not. start, depart, or. desire, to. goe. or. departe.
from. me. neyther. by. arte. or. call, of any. other. Artist, of any.
degree, or. Learninge. whatsoever, but. that. thou. in. the. humblyest.
manner, that. thou, mayest. be. commanded, to. attend, and. give. thy.
me. E.A. and that. even. as. thou. wilt. Answer,
true, obedience, unto. :
all. other. Christian. Creatures, must, and shall, appeare. to. receive,
our. Joyes. in. heaven, or. by. his doome. to. be. Judged, into, ever-
lastinge. Damnation, even. into. the. deepe. pitt. of. hell, there, to.
receive, our. portion, amongst the divell. and. his. Angells. to. be. ever,
burninge. in. pitch, fier. and. brimstone, and. never, consumed, and,
to. this. I. E.A. Sweare. thee. Elaby. Gathen. and. binde. thee. by. the.
whole, power, of. god. the. Father, god. the. Sonne. & god. the. holy,
ghost. 3. persons, and. one. god. in. trinitye. to. be. trew. and. faithfuU.
unto. me. in. all. Reverente. humillity. Let. it. be. done. in. Jesus.
Jesus. Jesus, his name, quickly, quickly, quickly, come. come. come,
fiat. fiat. fiat. Amen. Amen. Amen. etc.
This call ut supra is to call Elabigathan A. Fayrie.
A discharge of the fayres and other sps. or Elphes from any place or
grounde, where treasure is layd or hidd. First shall the mgn: say in the
name of the fa. the so. & the ho. Go. amen, and they say as followeth. -
I conjure you sps. or elphes which be 7 sisters and have these names.
Lilia. Restilia, foca, fola, Afryca, Julia, venulia, I conjure youe &
charge you by the fa.: the so.: and the ho: Go.: and holy mary the
mother of our blessed lord and Saviour Jesus Christ: and by the
annunciation nativity and circumcision, and by the baptisme; and by
his holy fasting; and by the passion, death and reserection of our blessed
lord Jesus Christ and by the Comeing of the holy gost our sacred
Comforter: and by all the Apostles Martyres confessors: and also
virgins and all the elect of God and of our lord Jesus Christ; that from
hensforth neither you nor any other for you have power or rule upon
this ground neither within nor without nor uppon this servant of the
;
liveing god.: N: neither by day nor night; but the holy trinity be
always upon itt & liim or her. Amen. Amen:
Whenthe fairy tribes under the various kings and queens have a
one side manages to have a living man among them, and he by
battle,
knocking the fairies about turns the battle in case the side he is on is
losing. It is always usual for the Munster king to challenge Finvara,
the Connaught fairy king.
They also conducted fierce wars against human kings and queens, such
as that waged by Ethal Anbual, the sidh king of Connaught, against the
warrior Queen Maeve and King Ailill of Cruachan. In the Highlands of
Scotland, the Seelie Court waged constant war against the unseelie
COURT, for the evil fairies are strong and wicked in the Highlands, and
the tradition of this unceasing war was still alive in the Islands within
living memory. The sluagh, the *Host of the Dead', are also at enmity
with the Seelie Court. Wars, processions and hunting occupy them all.
Music is dear to them all, and human musicians are often lured into
Fairyland for the sake of their skill. Many fairy tunes also have been
learned by mortal pipers. The reel tune The Fairy Dance ', is one, and
,
*
I have never seen a man fairy or a woman fairy, but my mother saw
a troop of them. She herself and the other maidens of the townland
were once out upon the summer sheiling (grazing land). They were
milking the cows in the evening gloaming, when they observed a flock
of fairies reeling and setting upon the green plain in front of the knoll.
And, oh King! but it was they the fairies themselves that had the right
to be dancing, and not the children of men! Bell-helmets of blue silk
covered their heads, and garments of green satin covered their bodies,
and sandals of yellow membranes covered their feet. Their heavy
brown hair was streaming down their waist, and its lustre was of the
fair golden sun of summer. Their skin was as white as the swan of the
Spriggans 380
wave, and their voice was as melodious as the mavis of the wood, and
they themselves were as beauteous of feature and as lithe of form as a
picture, while their step was as light and stately and their minds as
sportive as the little red hind of the hill.
I knew a man who saw the Gentry hunting on the other side of the
mountain. He saw hounds and horsemen cross the road and jump the
hedge in front of him, and it was one o'clock at night. The next day he
passed the place again, and looked for the tracks of the huntsmen, but
saw not a trace of tracks at all.
These were 'The gentry' and of human size. In another account at
Aranmore a crowd of small fellows' were chasing a single deer, and on
*
Spriggans. bottrell and hunt give much the same picture of the
Spriggans. Both agree that they are grotesquely ugly and that they seem
to act as the fairy bodyguard. In Hunt's story of 'The miser on the
381 Spunkies
The Spriggans, quite a different class of being, are the dourest and
most ugly set of sprights belonging to the elfin tribe; they are only to
be seen about old ruins, barrows, giants' quoits and castles, and other
places where treasure is buried, of which they have the charge. They
also steal children, leaving their own ugly brats in their place, bring bad
weather to blight the crops, whirlwinds over the fields of cut corn, and
do much other mischief to those that meddle with their favourite
haunts.
According to Hunt, the Spriggans are the ghosts of the old giants,
and though they are usually very small, they can swell to enormous size.
On the whole, despite their interest in promoting blights and ill-
nesses, they seem less dangerous than the Highland bogies, being
intent rather on frightening than damaging their victims. They are, how-
ever, busy thieves. One of Hunt's stories (op. cit., pp. 1 13-14), 'The Old
Woman Who Turned Her Shift', is of a band of spriggans who used to
meet nightly in an old woman's cottage to divide their spoils. They
always left a coin for her, but she was greedy for more, and one night
contrived slyly to turn her shift inside out and so, by the act of turning
CLOTHES, to possess hcrsclf of all they had taken. She was punished for
her greed, for she always suffered agonies whenever she put on that shift.
[Type: ML6045. Motifs: F385.1; F456; F456.1; F456.1.1]
Sprites. A general name for fairies and other spirits such as sylphs
and nereids. It is not generally used for earthier fairy creatures.
Willy and the Wisp, he is a fiery devil, and leads people off their road
to drown them, for he sparks sometimes at our feet, and then turns
before us, with his candle, as if he were two or three miles before us,
many a good boat has Spunkie drowned ; the boats coming to land in
night-time, they observe a light off the land and set in upon it and
drown.
Here there is no suggestion that the spunkie is the soul of a child, but
in Somerset there is an explicit belief that Will o' the Wisp is a spunky,
Stock 382
Will o' the Wisps in Somerset are called Spunkies and are believed
to be the souls of unbaptized children, doomed to wander until
Judgement Day. These are sometimes supposed to perform the same
warning office as the corpse candles.
Stoke Pero Church is one of the places where *they spunkies do
come from all around' to guide this year's ghosts to their funeral
service on Hallowe'en. One St John's Eve, an old carter called me to
watch from Ley Hill. The marsh lights were moving over by Stoke
Pero and Dunkery. *They'm away to church gate, zo they are. They'm
gwaine to watch 'tis certain, they dead cannlcs be.'
Midsummer Eve is the night on which the spunkies go to church to
meet the newly dead . .
water, makes the sign of the cross in the air and says, 'I christen you as
John if you be a boy and Jean if you be a girl.' Here the heathen name-
giving has been christianized.
Strangers, the. A Lincolnshire name for the fairies. In those tales she
collected from the area of drained fens in north Lincolnshire known as
*The Cars', Mrs Balfour recorded many savage and primitive beliefs and
practices. She preserved the notes that she took down as she listened to
the stories, and several times claimed to have reproduced the very words
in which they were told. The uniqueness of her collection, published in
her article on * Legends of the Cars', has tempted some folklorists to dis-
believe her report, but this is a heavy charge to bring, and the macabre
angry hound, an' whan tha feels ga'ay 'n croodlesome, tha twitters an'
cheeps 's soft an' fond's th' tiddy bi'ds . . .
O' summer noights tha da'anced i' tha moonshine o' th' great flat
sto'ans's thou sees aba'out; a do'ant know'a wheer tha come from, but
ma gran'ther said's how 's gran'ther's gran'ther'd tou'd 'em at long
agone th' fo'ak set fire on tha sto'ans, 'n smeared 'un wi' blood, an'
thowt a deal more on 'un than o' th' pa'asson bodies an' th' cho'ch.
An' o' winter evens tha Stra'angers'd da'ance o' nights o' th' fire-
Strangers, the 384
pla'ace, whan tha fo'ak wor to bed ; an' tha crickets pla'ayed fur'n wi'
roight good will. An' tha wor alius theer, whativer wor goin' on. V th'
har'st field, tha pu'd aboot th' yearn o' co'n 'n tum'led mid th' stooble,
'n wrastled wi' th' poppie he'ads; an' i' want
th' spring o' th' year tha
to sha'akin' 'n pinchin' th' tree-buds to mak' 'em come o'pen; an'
tweakin' tha flower-buds, 'n cha'asin th' butterflees, 'n toogin' th'
wo'ms oot o' th' yarth; alius pla'ayin' loike tom-fools, but happy
mischeevious bit creeturs, so long's tha wor'nt crossed. Thou'd on'y to
ho'd qui't 'n kep still's de'ath an' thou'd see th' busy tiddy things
rinnin' 'n pla'aying ahl roond tha.
Fo'ak thowt as tha Stra'angers he'ped th' co'n to ripen, an' ahl th'
green things to grow'a; an' as tha p'inted th' purty colours o' th'
flowers, an' th' reds 'n bra'owns o' th' fruit i' Yatum' an' th' yallerin'
leaves.An' tha thowt's how, ef tha wor fratched, th' things 'd dwine an'
widder, an' th' har'st'dfail, an' th' fo'ak go hungered. So tha did ahl's
tha cud think on to ple'ase th' tiddy people, an' kep' friends wi' un.
r th' gy'ardens th' first flowers, 'n th' first fruit, 'n th' first cabbage, or
what not, 'd be took to th' nighest flat sto'an, 'n laid theer fur tha
Stra'angers; i' th' fields th' fust yearn o' co'n, or th' fust taters, wor
guv to th' tiddy people; an' to ho'am, afore tha 'gun to y'eat their
vittles, a bit o' bre'ad 'n drop o' milk or beer, wor spilled o' th' fire
place, to kep' th' greencoaties fro' hunger 'n thu'st.
According to the story, all went well with the people and the land as
long as they kept up these habits. But as time went on the people became
careless. No libations were poured out, the great flat stones were left
empty, and even sometimes broken up and carried away. There was more
church-going, and in time a generation sprang up that had almost for-
gotten about the Strangers. Only the wise women remembered. At first
nothing happened the Strangers were reluctant to believe that their old
;
worshippers had deserted them. At last they became angry, and struck.
Harvest after harvest failed, there was no growth of corn or hay, the
beasts sickened on the farms, the children pined away and there was no
food to give them. Then the men spent the little they could get on drink,
and the women on opium. They were bewildered, and could think of
nothing to do all except the wise women. They got together and made a
;
solemn ceremony of divination, with fire and blood. And when they
learnt what was working the mischief, they went all among the people,
and summoned them to gather at the cross-roads in the deep twilight,
and there they told them the cause of the trouble, and explained the
usages of the older people. And the women, remembering all the little
graves in the churchyard and the pining babies in their arms, said that the
old ways must be taken up again, and the men agreed with them. So they
went home, and spilled their libations, and laid out the firstlings of the
little that they had, and taught their children to respect the Strangers.
385 Stroke
Then, little by little, things began to mend; the children lifted their
heads, the crops grew and the cattle throve. Still, there were never such
merry times as there had once been, and the fever still hovered over the
land. It is a bad thing to forsake the old ways, and what is once lost can
that a fairy spell is laidon a piece of turf so that the human stepping on it
is unable to find his way out of a well-known spot, and wanders help-
lessly, often for several hours, until the spell is suddenly lifted. References
to this phenomenon are to be found in many of the learned writings of
the 17th century, but the fullestmodern account is given in The Middle
Kingdom by D. A. Mac Manus, who devotes a short chapter to 'The
Stray Sod'. Several anecdotes illustrate the belief, among them one of a
rector who was called out one Midsummer Night to visit a sick parishioner
who lived about seven miles off by road. A pleasant footpath more than
halved the distance, so the rector determined to walk there. The footpath
led through a strong gate to a field with a fairy oak in the middle of it
and a stile at the other end of the path. The rector walked straight
through the field, but when he got to the other side of it, the stile was not
to be found, and what was more the path had gone. The rector walked
along the hedge, feeling for any possible gap, but there was none. When
he got back the gate had gone as well as the stile. He walked round and
round the field, following the hedge for several hours, until suddenly
the spell lifted and he found the gate. He went through it and home, where
he took out his bicycle and went by the road. The usual spell in Ireland
as in England against fairy misleading is to turn one's coat. The rector
did not try the spell of turning clothes, but D. A. Mac Manus says
that it has been tried with the stray sod and has failed.
Ruth Tongue records a very similar experience told in a Somerset
Women's Institute, and already quoted in pixy-led. This incident hap-
pened in Cornwall, and in this account a white gate vanished and was later
found again. The narrator was rescued by a local boy who came to look
for her. Here again there was no evidence of the presence of fairies except
the disappearance of the path and gate. See also hinky; jacky
lantern; JOAN THE WAD; PINKET; PUNK; WILL O' THE WISP.
[Motif: D394.1]
Swan maidens. The swan maiden story has currency all over the world,
but in Britain it occurs most often in Celtic fairy-tales. In the general run
of the stories, the enchanted maidens are the daughters of a royal
MAGICIAN. The hero sees them bathing or dancing, falls in love with
one of them and steals her feather cloak. A swan is one of the most usual
forms for the maidens to assume, but they are often doves or partridges.
In the main type of the swan maiden tale, the hero is set tasks by the
WIZARD father and helped by his future wife. The story often follows the
same pattern as nicht nought nothing, with the obstacle flight, the
destruction of the wizard and the breach of taboo which causes magical
forgetfulness resolved by the motif of the bartered bed. hartlandIh
387 Tacksman of Auchriachan, the
The Science of Fairy Tales analyses the swan maiden tale in detail and
seal maiden legend as a variant of the same tale. This, how-
treats the
ever, is a much simpler tale, the seal-skin is a more necessary part of the
seal maiden's life, the finding of the skin and escape into the sea is
intrinsic to the seal maiden story, although it occasionally occurs in the
pure swan maiden type.
A representative example of the Scottish swan maiden story is to be
found in Waifs and Strays of Celtic Tradition (vol. in), the tale of 'The
Son of the King of Ireland and the Daughter of the King of the Red Cap '.
[Motifs: B652.1 ; D361.1 ; D361.1.1 ; F302.4.2; H335.0.1]
but a fairy stock,' cried the father. 'Bring him out here.' The poor ox
was led forth, and the farmer, after abusing it and those that sent it,
felled it to the ground. The carcase was flung down the brae at the
back of the house, and the bread was sent after it, and there they both
lay untouched, for it was observed that neither cat nor dog would put
a tooth in either of them.
[Motif: B 1 84. 1. 3]
Tarans. In the north-east of Scotland the spirits of babies who have died
without baptism are called Tarans'. McPherson, in Primitive Beliefs in
*
keep on the soft side of both of them. Dora Broome, in Fairy Tales from
the Isle of Man, has a story of a cross-grained farmer at Sulby who found
the Tarroo-Ushtey grazing with his herd. He recognized it by its round
ears, but instead of treating it with civil avoidance he gave it a sharp hit
with his stick and sent it plunging into the sea. His wife was much
distressed and prophesied a blight on the crops. Sure enough, the corn
came up blighted and the farmer was more furious against the Tarroo-
Ushtey than before. The next time he saw the beast grazing with his herd
he crept up behind it with a long loop of rope and lassooed it, but the
bull twitched the rope out of his hand and plunged down into the sea
again. This time the potatoes were blighted. Then the farmer did consent
to go to the fairy doctor, as his wife had advised, but he paid no attention
to the doctor's advice about treating fairy beasts with deference. He
learned one thing, however, which was that a peeled rowan stick had
power to subdue the Tarroo-Ushtey, and one day he crept up behind the
creature and drove it with a rowan rod into a shed. In due course he
drove it up to market. It was a beautiful beast, and there was nothing to
tell that it was no earthly bull but its round ears and the wild glitter in its
eyes, but no wise farmer would bid for it, and evening was falling when
a simple fellow began to take an interest in it, and at last promised to buy
it if the farmer would ride it, as he claimed to be able to do. The farmer
climbed on its back and gave it a smart tap with his lowan gad and the
bull set off at a gentle trot. Suddenly the slippery rowan wand slid out of
his hand and he tried to get off and pick it up, but the bull put down his
horns and up his heels and shot off at a wild gallop through the market
place and out of the town, heading for the sea with the farmer clinging for
dear life to his back. He had plenty of time to repent his uncivil ways as
he went. They passed the farm and got to the shore; the bull plunged into
the sea, but with his last strength the farmer leapt from his back into the
deep water. More dead than alive he struggled to shore, and was a changed
man ever afterwards.
[Type: ml6o6o. Motif: b 184.2.2.2]
Teind. The old Lowland term for tithe. It was the tribute due to be paid
by the fairies to the Devil every seven years. The mention of it is to be
found in the ballad of'TRUETHOMAS and the Queen of Elfland'.
[Motif: F257]
Terrytop. The Cornish version of the Suffolk TOM tit tot had the
demon Terrytop for its villain, hunt, in Popular Romances of the West
of England (pp. 239-47), summarizes the story as told by the old drolls,
391 Thefts from the fairies
side of England to Tom Tit Tot ', and even more in this specimen of
'
Thefts from the would perhaps not be quite fair to say that
fairies. It
men stole as much from the fairiesas the fairies stole from men by way
of FAIRY THEFTS, but. Considering the awe in which the fairies were
held, it is surprising how many attempts, some of them successful, were
made to take gold or silver plate out of the fairy mounds. The first
accounts are in the medieval chronicles. There is the story of
EL I DOR and his attempted theft of the golden ball which belonged to the
little fairy prince, in order to satisfy his mother's curiosity. William of
Newbridge tells of a barrow near his birthplace in Yorkshire which was
occasionally open,' with lights streaming from it and feasting going on
inside. One night a peasant passed and was invited in and offered a
it
cup of wine. He poured out the contents and carried off the cup, which
was afterwards given to Henry I. gervase of tilbury tells what seems
like a variant of this fairy cup story, though told of a different place. It
is of a fairy cup-bearer who appeared from a mound near Gloucester and
offered drink to any huntsman who asked for it. One was so ungrateful
as to carry off the cup and present it to the Earl of Gloucester, who, how-
ever, executed him as a robber and gave the cup to Henry I. The Luck of
Edenhall was stolen by the butler of Edenhall from a fairy gathering in
something the same way, and carried with it a curse. Later attempts, like
that of the miser on the fairy gump, have often ended in ignom-
inious failure. Ruth Tongue in County Folklore (vol. viii) tells the story of
a farmer who saw theFAiRYMARKETon Blackdown and tried to snatch
a gold mug off one of the stalls. He galloped off with it, got safe home and
took the mug to bed with him. Next morning there was nothing there
but a large toadstool, and when he went down to look at his pony it was
'scamble-footed' and remained so for the rest of its life. J. G. Campbell
Thefts from the fairies 392
in his Superstitions of the Highlands and Islands of Scotland {^ip. 52-7) gives
several variants of the story of Luran, in some of which the hero is a dog,
and in some a human - a crofter or a boy butler. In one version the fairies
steal from Luran and he tries to make up his losses by stealing from the
fairies. He is not finally successful. A feature of the story is the friendly
His pursuers were likely to overtake him, when a friendly voice called
out:
'Luran, Luran Black,
Betake thee to the black stones of the shore.'
Below high water mark, no Fairy, ghost, or demon can come, and,
acting on the friendly advice, Luran reached the shore, and keeping
below tide mark made his way home in safety. He heard the outcries
393 Theories of fairy origins
of the person who had called out to him (probably a former acquaint-
ance who had been taken by 'the people') being belaboured by the
Fairies for his ill-timed officiousness. Next morning, the grey cow was
found lying dead with its feet in the air, at the foot of the Culver, and
Luran said that a needle would be found in its right shoulder. On this
proving to be the case, he allowed none of the flesh to be eaten, and
threw it out of the house.
One of the fields, tilled in common by Luran and two neighbours,
was every year, when ripe, reaped by the Fairies in one night, and the
benefit of the crop disappeared. An old man was consulted, and he
undertook to watch the crop. He saw the shian of Corryvulin open, and
a troop of people coming out. There was an old man at their head,
who put the company in order, some to shear, some to bind the
sheaves, and some to make stooks. On the word of command being
given, the field was reaped in a wonderfully short time. The watcher,
calling aloud, counted the reapers. The Fairies never troubled the
field again.
Their persecution of Luran did not, however, cease. While on his
way to Inveraray Castle, with his Fairy cup, he was lifted mysteriously
with his treasure out of the boat, in which he was taking his passage,
and was never seen or heard of after.
that the fairies are dwindled gods or nature spirits. This was undoubtedly
true of the daoine sidh and possibly of the tylwyth teg, and of a
few of the more primitive spirits such as the cailleach bheur, the
Hag of Winter, black annis and so on. Tree and water spirits might
also be traced to this source. The psychological foundation of folk-talcs,
explored at some depth by C. G. Jung, may afford some valuable hints
to folklorists probing into the foundation of fairy beliefs, and their
curious plausibility as if the mind leapt to receive them. On the whole we
may say that it is unwise to commit oneself blindfold to any solitary
theory of the origins of fairy belief, but that it is most probable that these
are all strands in a tightly twisted cord.
[Motif: F234.1.4.1]
Scottish Border.
person who still knew about Tiddy Mun. The tale is too long to be repro-
duced here, but anyone who wants to read it in its entirety - and it is
worth reading - must look up the article 'Legends of the Cars' in Folk-
lore (vol. II, 1891, pp. 149-56).
The tale belongs to the time when the fens were drained by Dutch
workmen in the 17th century, though it relates to the later, final draining.
This was bitterly resented by the fenmen, who lived by fowling and fish-
ing,and they believed that the spirits that haunted the fens resented it too.
For the bogs were haunted with spirits
Boggarts and Will-o'-tha-Wykes, an' sich loike; voices o' deed folks,
an' hands wi'outen airms, that came i' tha darklins, moanin' an' cryin'
an' beckonin' all night thruff; todlowries dancin' on tha tussocks, an'
witches ridin' on tha great black snags, that turned to snakes, an' raced
about wi' 'em i' tha watter.
The fenmen were terrified of all these, and would not venture out after
dark without a charm or a bible-ball (a leaf stolen from a bible and
crumpled into a small ball) in their pockets, but there was one whom they
loved as well as feared, Tiddy Mun, and they were afraid that when the
bogs were drained Tiddy Mun would go
natheless, 'twor sort o' shivery-like when tha set round tha fire, to hear
the screechin' laugh out by the door, passin' in a skirl o' wind an'
watter.
For all his awesomeness they managed to come to t'erms with him, for
when the season was very wet, and when the water rose till it came to the
very doorstep, they waited till the next new moon, and then the whole
family would stand at the open door and call quaveringly into the
darkness
Then they would listen, clinging to each other until they heard the call
of a pewit across the waters, and when they heard it they turned back
397 Tiddy Mun, the
and shut the door, satisfied that the waters would go down. There was an
old rhyme about the Tiddy Mun:
'Tiddy Mun, wi'-out a name
White heed, walkin' lame;
While tha watter teems tha fen
Tiddy Mun'll harm nane.'
But that was the rub, the water was teeming no longer, the pools were
draining, the bog-holes were turning into earth there would soon be no
:
place for the Tiddy Mun to live, and they feared his anger.
It fell on the Dutchmen first. One after another the Dutchmen dis-
appeared and could never be found, lying deep in some bog-hole. The
fenmen knew who had taken them. But more Dutchmen came and the
work went on, and the waters fell lower. Then Tiddy Mun's anger fell
on his own people. Cows died, and pigs starved and children fell ill and
dwindled away, thatches fell in and walls fell out and all went arsy-varsy.
At first the Car people could not believe that their own Tiddy Mun
had turned against them. They thought it might be the tod-lower ies
or the witches, but they used charms against one and ducked the others
with no effect. At last it came to them that they must try if they could
placate Tiddy Mun, for the graveyard was full and the cradles were
empty; so they remembered what they used to do in the better times and
they agreed all to meet together at the next new moon down by the cross-
dyke near the new river. And they all came together creeping through the
twilight, each one with a stoup of fresh water in his hands. It was dark
when they came to the dyke edge, and they all emptied their stoups of
water and cried out as loud as they could
They waited, and there was a daunting silence. Then, all of a sudden,
a great wailing and crying and sobbing broke out round them, and the
all
mothers cried out that they heard their own dead babies weeping for
them, and some said they felt cold lips kissing them and soft wings brush-
ing their cheeks, and they thought the dead children were praying the
Tiddy Mun to lift the curse and leave the other babies to thrive. Then the
noise died down, and out of the river itself they heard the pewits call,
low and sweet, and they knew Tiddy Mun had forgiven them. And the
men shouted and leapt, and ran home with light hearts, but the women
followed, crying for the babies they had left flitting about in the dark.
After that a time of great prosperity came to the Cars, children and
stock throve and men found good work and prospered, and every new
moon they went out to the dyke-side, and threw in their water and said
their charm. If any man failed to do so sickness fell on him and they knew
that Tiddy Mun was angry with him.
Tiddy Ones, Tiddy Men, Tiddy People 398
But now new ways and new times have driven him away.
[Motifs: F406; F422; Q552.10]
Tiddy Ones, Tiddy Men, Tiddy People. The Tiddy Ones, the
YARTHKiNS and the strangers, these were the Lincolnshire fenmen's
nature spirits, graphically described by Mrs Balfour in her article,
'Legends of the Cars'. Most of them were undifferentiated, a drifting
mass of influences and powers rather than individuals. The one among
them personally known and almost beloved was the tiddy mun, who
was invoked in times of flood to withdraw the waters. Even he did not
hesitate to call down pestilence on stock and children if he believed him-
self to be injured.
ing and merriment have consumed 200 years in the mortal world (see
KING herla). This is not always so, for nothing in folk tradition can be
contained in an exact and logical system, elidurus could go backwards
and forwards between Fairyland and his home with no alteration of time,
human midwives to the fairies can visit fairy homes and return the
same night, the man who borrowed fairy ointment from the fairy
hill was taken into it with impunity, and Isobel Gowdie visited the fairy
hills in the same way to obtain elf-shot. Yet, on the whole, it may be
said that the man who visits Fairyland does so at a grave risk of not
returning until long after his span of mortal life has been consumed.
Sometimes, as in the Rip Van Winkle tale, a broken taboo, the par-
399 Time in Fairyland
taking of fairy food or drink in Fairyland, is followed by an enchanted
sleep during which time passes at a supernatural rate, but it is not always
so. Certainly King Herla and his companions feasted in Fairyland, but
there seems no suggestion that the passage of time was caused by this
communion. The effect of the visit was disastrous, but the intention does
not seem to have been unfriendly.
The OSS I AN story, in which the hero goes to live with a fairy bride
and returns after some hundreds of years, is widespread and is even to be
found among the best-known of the Japanese fairy-tales, 'Urashima
Taro '. Here, as in many other versions, his bride is a sea-maiden. Fairy-
land is often under or across the sea, and mermaids are amorous! of
mortals. When Urashima tries to return home, his bride gives him a
casket in which his years are locked, and old age and death come on him
when he opens it. Hartland in The Science of Fairy Tales (p. 141) noted
an interesting Italian variant of the Ossian tale. In this, which begins as a
SWAN MAIDEN tale, the hero's bride is Fortune, and after once losing her,
he follows her to the Isle of Happiness, where he stays, as he thinks, for
two months, but it is really 200 years. When he insists on returning to
visit his mother. Fortune gives him a magnificent black horse to carry
him over the sea, and warns him not to dismount from it, but she is more
prudent than Niam of the Golden Locks, for she goes with him. They
ride over the sea together, and find a changed country. As they go to-
wards his mother's house they meet an old hag with a carriage-load of old
shoes behind her, which she has worn out looking for him. She slips and
falls to the ground, and he is bending down to lift her when Fortune calls
out: 'Beware! That is Death!' So they ride on. Next they meet a great
lord on a leg-weary horse, which founders at their side, but before the
hero can come to his aid. Fortune cries out again: 'Be careful! That is
the Devil!' And they ride on. But when the hero finds that his mother is
dead and long since forgotten, he turns back with his bride to the Isle of
Happiness, and has lived there with her ever since. This is one of the
few stories of fairy brides and visits to Fairyland which ends happily.
One of the same motifs occurs in a Tyrolean story, also told by Hart-
land (p. 185). A peasant followed his herd under a stone and into a cave,
where a lady met him, gave him food and offered him a post as a gardener.
He worked in the country for some weeks, and then began to be home-
sick. They let him go home, but when he got back everything was strange,
and no one recognized him except one old crone, who came up to him
and said, 'Where have you been? I have been looking for you for 200
years.' She took him by the hand, and he fell dead, for she was Death.
When people return in this way after long absence they often fall to
dust as soon as they eat human food. This is especially so in the Welsh
In a Highland version two men who had returned from Fairyland
stories.
on a Sunday went to church, and as soon as the scriptures were read they
crumbled into dust.
Tir Nan Og, or Tir Na N-og 400
back with them an illusory body which crumbled into dust when they
met reality.
In Ruth Tongue's moving story *The Noontide Ghost' in Forgotten
Folk-Tales of the English Counties (p. 53), this transformation has already
occurred. The old man who long ago met the *
queer sort of chap' who
delayed him with wagering-games and old merriment, returned as a ghost
to look for his long-dead wife, and was called by her up to Heaven after
he had told his story to a mortal listener. As in this tale, the fairy con-
dition, or indeed the entry into eternity, often needs no entry into a geo-
graphical fairyland, underground or underwater. A fairy ring, the
encounter with a fairy rade, the singing of a supernatural bird, is
enough to surround the mortal with the supernatural condition, so that
he stands invisible and rapt away from the mortal world which continues
allaround him until the mysterious time-pattern ceases to have potency.
For it is to be noticed that, whatever the differences in pace, human time
and fairy time somehow interlock. The dancer in the fairy circle is nearly
always to be rescued after a year and a day, sometimes after an exact year;
two months equal 200 years; an hour may be a day and a night; there is
some relationship. And if times are somehow interconnected, seasons are
even more important. May Day, Midsummer Eve, Hallowe'en are all
times when the doors open between the worlds. James Stephens's In the
Land of Youth^ a translation of one of the early Irish fairy legends, is a
good example of this. Certain times of day are important too. The four
hinges of the day, noontide, dusk, midnight and early dawn, are cardinal
to the fairies. Certain days of the week are also important, days of danger
and days of escape. In fact, however free and wild the course of fairy time
appears to be, we find here as elsewhere traces of the dependence of
FAIRIES UPON MORTALS.
[Motif: F377]
Tir Nan Og, or Tir Na N-og {teer na nogue\ meaning the Land of the
Young. This, which lay west across the sea, was one of the lands into which
thexuATHA DE DANANN retreated when they had been conquered by
the Milesians. They had other habitations, under the sidh, the green
mounds or tumuli of prehistoric Ireland, or the Land under the Waves,
Tirfo Thuinn, but Tir Nan Og was the earthly paradise where time, like
time in FAIRYLAND, was no longer reckoned by mortal measures, a
land of beauty, where the grass was always green and fruit and flowers
could be picked together, where feasting, music, love, hunting and joyous
fighting went on all day and death made no entry, for if in the fights men
were wounded and killed one day they came to life again none the worse
the next. Occasionally mortal men were invited to Tir Nan Og, as
OSS I AN was, and if they wanted to revisit earth they were put under a
401 Tolkien, J. R. R.
TABOO. When this was violated the weight of their mortal years came
upon them and they were unable to return. In Wales a comparable story
isthatofKINGHERLA.
If Tir Nan Og was the Celtic heaven, there are glimpses of a Celtic
hell. In Ireland itwas Scathach, visited by cuchulain, the hero of
the Ulster cycle, and in Wales Ysbaddaden, the land of the giants
visited by Culhwch in the mabinogion.
[Motifs: F172.1; F377; F378.1]
bogie.
Tom Cockle. One of the travelling domestic fairies who follow their
families across the sea, like the Highland bauchan and the other
AMERICAN IMMIGRANT FAIRIES who crosscd the Atlantic to America.
Tom Cockle had served an Irish family for some hundreds of years, and
was called their Muck'. At last ill-fortune forced the family to leave
Ireland, and move to the big, deserted Westmorland house which had
been the mother's home in her girlhood. They had never seen Tom
Cockle in their Irish home, but, however poor they were, he had always
had a fire lit and a mouthful of food for them in their need. It was there-
fore with sad hearts that they called out tohim to tell him that they had
to leave him and go was a dismal journey, but at last it
to England. It
was over, and they were driving their little pony cart through the rain,
down the steep Westmorland hills towards the empty, dreary house.
When they got near it they saw lights in the windows, and inside there
was a fire burning and food and drink on the table. Tom Cockle had got
there before them. Ruth Tongue found three versions of this tale, one
from Ireland, one from Westmorland and one in Warwickshire. She
recorded it in Forgotten Folk-Tales of the English Counties.
Merlin to find some way of obtaining one for them, even if he was no
bigger than the farmer's thumb. Merhn was complaisant, and in an
unusually short time a minute baby was born to the farmer's wife, who
in four minutes grew to the length of the farmer's thumb and then
stopped growing. This tiny size very much attracted the fairies, for
the Queen of the Fairies attended his mother as a midwife and his
FAIRY GODMOTHER, and had a suit of fairy clothes made, in which he
ran out at once to play with the other children, for he never grew older
nor taller, but was at once at the full development of his powers. He
played at pins and points with them, and when he lost all his pins or
counters he crept into his playmates' pockets and purloined some of theirs.
A playmate caught him at it and shut him up in a pin box without meat,
drink, air or light. But by a gift of his fairy godmother he needed none of
these, a faculty which was afterwards very useful to him, for he was
destined to be swallowed a great many times. He had another miraculous
art, which curiously enough he shared with some of the saints, St Kenti-
gern among them; he could hang up pots and pans on a sunbeam. It was
by this art that he revenged himself on his playmates, for he hung up
his mother's pots on a sunbeam, and when they imitated him they got
into trouble. After that he became less popular with the children and
stayed about the house with his mother. Even there he was not free from
adventure, for one day he fell into a bag pudding she was mixing, and
when it was put in to boil he found the heat so disagreeable that he leapt
and banged about so that his mother thought the pudding was enchanted,
and gave it to a passing tinker. When Tom began to bang about again,
the tinker thought the same and threw the pudding away, so Tom
struggled out and made his way home. Another time, when his mother
was out milking with him, one of the cows ate the thistle to which he was
tethered and they had to give the cow a draught to rescue him. After that
he was carried away by a raven, which landed with him on a giant's
chimney. He fell down it, and after evading the giant for some time he
was swallowed by him and kicked up such a rumpus in his belly that the
Tom Tit Tot 404
giant voided him into the sea, where he was again swallowed by a salmon
and carried to King Arthur's court, discovered by the cook when he was
gutting the fish, and presented to the king. He became a prime favourite
at court, but his career was chequered by various accidents. However,
some magical gifts bestowed on him by his fairy godmother made life
somewhat safer for him. The story becomes a series of incidents and stops
rather than ending. Some of the same incidents are found in German,
Indian and Japanese versions of the tale, and it is interesting that in
Hans Andersen's 'Thumbelina' her tiny size makes it natural for her to
be associated with the fairies.
[Type: 700. Motifs: F535.1; F535.1.1; F535.1.1.7; F535.1.1.14; T553]
Tom Tit Tot. The Tom Tit Tot story is the liveliest English version of
the type that is best known in Grimm's 'Rumpelstiltskin'. Edward
CLODD published a monograph, Tom founded on the Suffolk
Tit Tot^
version of the tale, which he reproduced in full. It is one of the best of
the English folk-tales., lively in style and dialect, and deserves to be
included here in its complete form
Well, once upon a time there were a woman and she baked five pies.
And when they come out of the oven, they was that overbaked, the
crust were too hard to eat. So she says to her darter -
*Maw'r,' says she, *put you them there pies on the shelf an' leave
'em there a little, an' they'll come agin' - she meant, you know, the
crust 'ud get soft.
But the gal, she says to herself, 'Well, if they'll come agin, I'll ate
'em now.' And she set to work and ate 'em all, first and last.
Well, come supper time the woman she said, Goo you and *
git one
o' them there pies. I dare say they've came agin now.'
405 Tom Tit Tot
The went an' she looked, and there warn't nothin' but the
gal she
dishes. So back she come and says she, 'Noo, they ain't come agin.'
'Not none on 'em ? says the mother.
'
The king he were a comin' down the street an he hard her sing, but
what she sang he couldn't hare, so he stopped and said -
'What were that you was a singun of, maw'r ?'
The woman, she were ashamed to let him hare what her darter had
been a doin', so she sang, 'stids o' that -
she'll ha' to spin five skeins iv'ry day, an' if she doon't, I shall kill
her.'
'AH right,' says the woman: thowt what a grand marriage
for she
that was. And as for them five when
te come tew, there'd be
skeins,
plenty o' ways of gettin' out of it, and likeliest, he'd ha' forgot about it.
Well, so they was married. An' for 'leven months the gal had all the
vittles she liked to ate, and all the gownds she liked to git, an' all the
cumpny she liked to hev.
But when the time was began to think about them
gettin' oover, she
there skeins an' to wonder
had 'em in mind. But not one word did
if he
he say about 'em, an' she whoolly thowt he'd forgot 'em.
Howsivir, the last day o' the last month, he takes her to a room she'd
niver set eyes on afore. There worn't nothin' in it but a spinnin' wheel
and a stool. An' says he, 'Now, me dear, hare yow'll be shut in to-
morrow with some vittles and some flax, and if you hain't spun five
skeins by the night, yar hid'll goo off.'
Tom Tit Tot 406
you three guesses every night to guess my name, an' if you hain't
guessed it afore the month's up, yew shall be mine.'
Well, she thowt she'd be sure to guess that's name afore the month
was up. 'AH right,' says she, 'I agree.'
'All right,' that says, an' lork! how that twirled that's tail.
Well, the next day, har husband he took her inter the room, an'
there was the flax an' the day's vittles.
'Now, spun up this night
there's the flax,' says he, 'an' if that ain't
off goo yar hid.' An' then he went out an' locked the door.
He'd hardly goon, when there was a knockin' agin the winder.
She upped and she oped it, and there sure enough was the little oo'd
thing a settin' on the ledge.
'Where's the flax ?' says he.
'Here te be,' says she. And she gonned it to him.
Well, come the evenin', a knockin' come agin to the winder. She
upped oped it, and there were the
an' she little oo'd thing, with five
skeins of flax on his arm.
'Here to be,' says he, an' he gonned it to her.
'Now, what's my name } '
says he.
'What, is that Bill } says she. '
coming along the passage. In he came, an' when he see the five skeins,
he says, says he -
'Well, me dare,' says he, 'I don't see but what yew'll ha' your skeins
ready to-morrer night as well, an' as I reckon I shorn't ha' to kill you,
I'll ha' supper in here to-night,' So they brought supper, an' another
Well, when the mawther heerd this, she fared as if she could ha*
jumped outer her skin for joy, but she di'n't say a word.
Next day, that there little thing looked soo maliceful when he come
for the flax. An' when night came, she heerd that a knockin' agin the
winder panes. She oped the winder, an' that come right in on the ledge.
That were grinnin' from are to are, an' Oo! that's tail were twirlin*
round so fast.
What's my name } that says, as that gonned her the skeins.
* '
'Take time, woman,' that says; 'next guess, an' you're mine.' An'
that stretched out that's black hands at her.
Well, she backed a step or two, an' she looked at it, and then she
laughed out, an' says she, a pointin' of her finger at it -
'Nimmy nimmy not,
Yar name's Tom Tit Tot.'
Well, when that hard her, that shruck awful an' awa' that flew into the
dark, an' she niver saw it noo more.
There is a gipsy sequel to this, recorded, as the first was, in the Ipsmich
jfournal^ in which the girl is rescued from the annual repetitions of the
featby the help of a gipsy woman and a noxious mixture of axle-grease
and rotten eggs.
409 Trafl&c with the fairies
The Cornish version of Tom Tit Tot, Duffy and the Devil', has the
*
devil TERRY TOP as its villain and is recorded by hunt as one of the last
of the Cornish drolls. In Scotland we have whuppitystoorie and one
version of habetrot. There is also the Orcadian peerifool and a
fragmentary version in Wales of trwtyn-tratyn. It will be seen that
the tale is well represented in these islands. There are many variants also
in Europe. In Austria there is 'Kruzimiigeli', in France 'Robiquet', in
Hungary 'Winterkolbe' and 'Panczumanczi', in Iceland *Gilitrutt', in
'Kinkach Martinko', and various others, some
Italy 'Rosania', in Russia
of the 'Tom Tit Tot' type and some more like Habetrot'. *
There was (as I have heard the story credibly reputed in this
Country) a man apprehended of suspition of Witchcraft, he was of
that sort we call white-witches, which are such as do Cures beyond
the Ordinary reasons and deducing of our usual Practitioners, and are
supposed (and most part of them truly) to do the same by the ministra-
tions of Spirits (from whence, under their noble favour, most Sciences
first grew) and therefore are upon good reason provided against by our
Civil Laws as being waies full of danger and deceit, and scarce ever
otherwise obtain'd than by a devilish Compact of the Exchange of ones
Soul to that assistant Spirit for the honour of its Mountebankery.
What this man did was with a white powder, which he said, he receiv'd
from the Fayries, and that going to a hill he knocked three times, and
the hill opened, and he had access to, and converse with, a visible
people and offer'd, that if any Gentleman present would either go
;
To this I shall only add thus much, that the man was accused for
invoking and calling upon evil spirits, and was a very simple and
illiterate person to any mans judgment, and had been formerly very
poor, but had gotten some pretty little meanes to maintain himself, his
Wife and diverse small children, by his cures done with this white
powder, of which there were sufficient proofs, and the Judge asking
him how he came by the powder, he told a story to this effect. 'That
one night before the day was gone, as he was going home from his
labour, being very sad and full of heavy thoughts, not knowing how to
get meat and drink for his Wife and Children, he met a fair Woman in
fine cloaths, who asked him why he was so sad, and he told her that it
was by reason of his poverty, to which she said, that if he would follow
her counsel she would help him to that which would serve to get him
a good living; to which he said he would consent with all his heart, so
it were not by unlawful ways: she told him that it should not be by any
such ways, but by doing of good and curing of sick people; and so
warning him strictly to meet her there the next night at the same time,
she departed from him, and he went home. And the next night at the
time appointed he duly waited, and she (according to promise) came
and told him that it was well he came so duly, otherwise he had missed
of that benefit, that she intended to do unto him, and so bade him
follow her and not be afraid. Thereupon she led him to a little Hill
and she knocked three times, and the Hill opened, and they went in,
and came to a fair hall, wherein was a Queen sitting in great state, and
many people about her, and the Gentlewoman that brought him, pre-
sented him to the Queen, and she said he was welcom, and bid the
Gentlewoman give him some of the white powder, and teach him how
to use it; which she did, and gave him a little wood box full of the
white powder, and bad him give 2 or 3 grains of it to any that were
sick, and it would heal them, and so she brought him forth of the Hill,
and so they parted. And being asked by the Judge whether the place
within the Hill, which he called a Hall, were light or dark, he said
indifferent, as it is with us in the twilight and being asked how he got
;
proof, but what cures he had done to very many, the Jury did acquit
him: and I remember the Judge said, when all the evidence was heard,
that if he were to assign his punishment, he should be whipped thence
to Fairy-hall, and did seem to judge it to be a delusion or Imposture.
thaim ar litle ones, hollow and boss-baked. They speak gowstie lyk.
stones sacred to the fairies and pouring milk into the holes of the cupped
stones, and other observances half-way between acts of neighbourliness
and of worship. All these can be counted as part of the normal traffic with
Trash 412
dog with
generally invisible, but as a trash he takes the form of a large
saucer eyes, shaggy coat and enormous pelt. He is called Trash' by the *
PADFOOT.
[Motifs: E423.i.i(b); G302.3.2]
One sort of Trow this old man called Kunal-Trows, very human sort
of creatures, but their nature was morbid and sullen. They wandered
in lonely places after the sun had set, and were seen at times to weep
and wave their arms about. We cease to wonder at that when we learn
that there are no female King-Trows. They marry human wives, and
as soon as the baby-Trow is born the mother dies. No Kunal-Trow
marries twice, so their period of matrimonial bliss is brief It seems a
wise arrangement that there should never be more than one son to
inherit the questionable character of a Kunal-Trow.
A Kunal-Trow can't die till his son is grown up, but some philo-
sophers of the race have tried to live a bachelor life under the pleasing
impression that thus they might become immortal; but the laws of
this people have a statute for even such an emergency as that. The Trow
who postpones matrimony beyond reasonable limits is outlawed until
he brings to Trow-land an earthly bride. One Trow-King braved all
consequences, and took up his abode in a ruined Broch, and for
centuries he was the terror of the Isles. His only food was earth formed
into perfect models of fish, birds, babies, and it was said that those
images had the *goo' (smell and taste) of what they represented in
form.
He seems to have found his solitary life unendurable, and met the
advances of some humans with a certain amount of pleasure, but his
Trows 414
love of mischief usually brought all friendly overtures to an abrupt
conclusion.
A witch who craved to know the secrets of Trow-land was assiduous
in courting the bachelor, and persuaded him to marry her on the
assurance that her art would show him how to prevent the death he
dreaded. His history broke off at his marriage; but it was said that
from this union sprang the Ganfcr and the Finis.
The Finis the being who appears before a death, personating the
is
Other trows were as often female as male, and exhibit many of the
traits of ordinary fairies, though they have peculiarities of their own.
Jessie Saxby tells us many interesting things about them in a rather
random and disorganized way:
Our Shetland fairies are very unlike Shakespeare's dainty little
creatures and Lover's Irish 'good people'. They are small grey-clad
men. They always w alk backwards when under observation, facing the
person who is ill luckit enough to spy them. They are so fond of music
they play the fiddle continually. Their melodies are peculiarly wild and
sweet, and have a lilt of Gaelic as well as Icelandic tunes. Their homes
are located under green knowes or sunny hillsides. They can visit the
upper air only after sunset, and if, by any evil chance, one remains
above ground a second after sunrise, there he must stay till the Gliider
(the sun) disappears again!
There was a Trow called the Booner who came after dark and
threshed the corn required during the Yules.
When once the eye is on a Trow, and kept there, he can't get away.
It is lucky to hear a Trow speak to another, and very unlucky for the
person who sees one.
When was Trow-stricken the mother begged three kinds of
a bairn
meal from nine mothers of healthy children, and with that fare the
child was fed. If the cure failed, the child died! 'Yea, my lamb, what
can a body do when a bairn has had the grey man's web about it ?
A steel blade, a holy Book, a bit of silver, a good word, could
415 True Thomas
protect one from the Trows, and *to sain' was an important duty. To
sain means very much the same as sprinkHng and consecration, and
other ceremonies connected with rehgion in modern days. I daresay
the saining was as effectual as the others
When a Trow took a fancy to a family or district, these prospered.
Broonie was a Trow well known in one locality. He took the 'yards'
into his care ; and often yarfasted the screws of corn and desses of hay
against a storm, but if anyone interfered he resented that by laying both
screws and desses 'in Herda' (in utter confusion).
Broonie once took a whole neighbourhood into his protection, and he
was often seen gliding from yard to yard casting his spell upon them.
The women felt sorry for Broonie exposed to the chill winter winds
in his thin grey suit, so they made a cloak and a hood for him, and laid
it in a yard which he frequented. Broonie took the well-intentioned
Truth. The tricksiest fairies, like the Devil, were not above equivoca-
tion, but they expected strict truth in the dealings of mortals, el i dor's
fairies in the story told byGiRALDUSCAMBRENSis were accustomed to
reprehend the deceitfulness of mortals. Theirs appeared to be a real
moral scruple, but anyone dealing with the Devil would have to be care-
ful to speak the exact truth, because otherwise it gives the Devil power
against the mortal. Fairies, however, seem to have a disinterested love of
it. See also fairy morality; virtues esteemed by the fairies.
Tulman. A Gaelic name for the house inside a fairy knowe. It seems
to be a single dwelling. J. F. Campbell in Popular Tales of the West
Highlands (vol. 11, p. 49) gives a brief anecdote of a tulman which illus-
trates the use of GOOD manners in dealing with the fairies, and
shows them in a benevolent light. The fairy woman had been given
nothing but politeness and respect:
There was a woman in Baile Thangusdail, and she was out seeking
a couple of calves and the night and lateness caught her, and there
;
419 Unseelie Court, the
came rain and tempest, and she was seeking shelter. She went to a
knoll with the couple of calves, and she was striking a tether-peg into
it. The knoll opened. She heard a gleegashing as if a pot-hook were
clashing beside a pot. She took wonder, and she stopped striking the
tether-peg. A woman put out her head and all above her middle, and
she said, 'What business hast thou to be troubling this tulman in which
I make my dwelling.^' *I am taking care of this couple of calves, and I
am but weak. Where shall I go with them ? ' Thou shalt go with them
'
to that breast down yonder. Thou wilt see a tuft of grass. If thy couple
of calves eat that tuft of grass, thou wilt not be a day without a milk
cow as long as thou art alive, because thou hast taken my counsel.'
As she said, she never was without a milk cow after that, and she
was alive fourscore and fifteen years after the night that was there.
[Motif: F330]
Tylwyth Teg (terlooeth teig\ or the Fair Family. The most usual
name for the Welsh fairies, though they are sometimes called bendith
Y MAMAU, the Mother's Blessing, in an attempt to avert their kidnapping
activities by invoking a euphemistic name for the fairies. There
seems no distinction between the types of fairies named. They are fair-
haired, love GOLDEN HAIR and hence covet fair-haired human children.
They dance and make the fairy rings. Their habitation is under the
ground or under the water. The fairy maidens are easily won as wives
and will live with human husbands for a time. The danger of visiting
them in their own country lies in the miraculous passage of time in
FAIRYLAND. They give riches to their favourites, but these gifts vanish
if they are spoken of. In fact, they have all the characteristics of the
ordinary fairy people.
[Motifs: C433;F233.5]
*The Host', that is, the band of the unsanctified dead who hover above
the earth, snatching up with them undefended mortals whom they
employ to loose elf-shot against men and cattle, and those malevolent
SOLITARY FAIRIES, the BROWN MAN OF THE MUIRS, SHELLYCOAT,
NUCKELAVEE, REDCAPS, BAOBHAN siTH and many Other ill-disposed
natures whose chief pleasure is to hurt or distress mortal men They can
never be too much avoided.
[Motif: F360]
it, and filled it shall be if it takes all the ale in my cellar.' So the butler
broached a new cask, and after one drop the can was full, and the little
boy thanked him and took it away. Some years later the laird was fighting
in the Low Countries and had been taken prisoner. He was languishing
there when the door opened, the fairy boy appeared and transported him
back to his own castle. A similar good fortune befell Sir Godfrey
McCulloch on the eve of his execution because he had courteously moved
his back door so that his cesspool should not leak into the living-room of
a fairy man whose house was beneath his. These are two examples of
GRATEFUL FAIRIES, who rcspected generosity, true dealing and courtesy
when they met them. Merriment, cheerfulness, music, dancing
and good fellowship are all endearing to those fairies who may be called
the SEELiE COURT. The evil fairies of the unseelie court are in-
capable of affection. No man can endear himself to them.
Sikes in British Goblins (Chapter 6). Taffy ap Sion stepped one evening
into a fairy circle and danced, as he thought, for a few minutes, but when
he stepped out everything was changed. He made his way to his old
cottage, but it was gone, and a handsome stone farm stood in its place.
The farmer heard his story and treated him kindly. He offered him a
meal, and promised to take him to see old Catti Shon, the oldest in-
habitant, who might remember his name. The farmer led the way, but
as he went he heard the footsteps behind him grow lighter and lighter
and turned just in time to see Taffy crumble and fall to the ground as a
little heap of ashes. This crumbling is a common motif in the legend.
Sometimes it happens after a meal has been taken, sometimes after the
revenant has gone to church and heard the first words of scripture, some-
times, as in this story, after he has told his tale. There are other pathetic
stories of human captives in fairyland who have abstained from
FAIRY FOOD in the hope of being rescued. Sometimes these efforts are
successful, as in the tale of Mary nelson; often they fail through
human jealousy or cowardice.
There are cases, however, of humans who have gone in and out of
Fairyland more or less unscathed. The medieval tale ofELiDOR and
THE GOLDEN BALL is a classic example of this. A later Welsh legend is
that of Gitto Bach, a farmer's little son, who used to play with fairy
children on the mountain nearby and bring back with him round
pieces of
white paper stamped to represent money. One evening he did not come
back, and all hope of his return was given up. After two years, however,
he knocked at the door with a bundle under his arm. It contained
handsome-looking clothes, but they were made, like the money, of paper.
In the 17th century, several young people claimed to have visited
Fairyland. J. F. Campbell in Popular Tales of the West Highlands
(vol. II, pp. 66-7) gives an account that he had lately heard of the Boy
of Borgue, whose claim to acquaintanceship with the fairies is recorded
in the Kirk Session books of the parish:
old man of the name of Sproat, who lived in Borgue. The boy dis-
appeared often for two and three, and often ten days at a time, and
no one knew where he went, as he never told when he returned,
though it was understood the fairies took him away. Upon one occasion
the Laird of Barmagachan was getting his peats cast, and all the
neighbours round were assisting. At this time the boy had been away
for ten days, and they were all wondering where he could be, when lo
and behold, the boy is sitting in the midst of them. Johnny,' said one
*
of the company, who were all seated in a ring, eating their dinner,
'where did ye come from?' *I came with our folks,' said the boy
(meaning the fairies). 'Your folks; who are they?' 'Do you see yon
barrow of peats a couping into yon hole ? there's where I came from.'
An old man of the name of Brown, ancestor of the Browns of Lang-
lands, who are still living in Borgue, advised the grandfather to send
the boy to the Papist priest, and he would give him something that
would frighten away the fairies; so they accordingly sent the boy, and
when he returned home he wore a cross hung round
neck by a bit
his
of black ribbon. When the minister and kirk-session heard of
it they
excommunicated the old grandfather and old Brown for advising such
a thing. They believed in fairies, but not in anything a Papist priest
could do. However, the boy was never after taken away; and some of
the oldest men now alive remember that boy as an old man. The whole
affair is recorded in the books of the kirk-session of Borgue, and can
be seen any day.
This boy's contemporary, and a not too distant neighbour, was the
Boy of Leith, another claimant whose story was reported to bo vet from
a man who actually interviewed the boy. He reproduced the letter in
Pandaemonium^ or the DeviVs Cloyster Opened (1684), published at a time
when there was a recrudescence of witchcraft and folklore beliefs among
the learned as well as the believers in witchcraft. George Burton's
account is a good piece of reporting:
that way, she told me there was the fairy boy but a little before I came
by; and, casting her eye into the street, said. Look you, sir, yonder he
is at play with those other boys; and designing him to me, I went,
and by smooth words, and a piece of money, got him to come into the
Visits to Fairyland 424
besides, plenty of variety of meats and wine, and many times we are
carried into France or Holland in a night, and return again, and whilst
we are there we enjoy all the pleasures the country doth afford. I
demanded of him how they got under that hill ? To which he replied
that there was a great pair of gates that opened to them, though they
were invisible to others; and that within there were brave large rooms,
as well accommodated as most in Scotland. I then asked him how I
should know what he said to be true ? Upon which he told me he would
read my fortune, saying I should have two wives, and that he saw
the forms of them sitting on my shoulders; that both would be very
handsome women. As he was thus speaking, a woman of the neighbour-
hood, coming into the room, demanded of him what her fortune should
be ? He told her that she had two bastards before she was married,
which put her in such a rage, that she desired not to hear the rest.
*The woman of the house told me that all the people in Scotland
could not keep him from the rendezvous on Thursday night; upon
which, by promising him some more money, I got a promise of him to
meet me at the same place, in the afternoon, the Thursday following,
and so dismist him at that time. The boy came again, at the place and
time appointed, and I had prevailed with some friends to continue with
me, if possible, to prevent his moving that night. He was placed
between us, and answered many questions, until, about eleven of the
clock, he was got away unperceived by the company; but I, suddenly
missing him, hasted to the door, and took hold of him, and so returned
him into the same room; we all watched him, and, of a sudden, he was
again got out of doors; I followed him close, and he made a noise in
the street, as if he had been set upon; but from that time I could
never see him.
*
GEORGE BURTON.'
At the same kind of date in the south of England, Anne jefferies
was claiming close intimacy with the fairies, but though they took her
with them once to the place where they lived, she was not so much a
visitor to Fairyland as visited by them.
425 Wag-at-the-Wa'
are minor devils too. These are the unseelie court, if ever there was
one.
[Type: ML4075. Motifs: F370; F375; F377; F378.1; F379.1]
doin' here? What's thou doin' here? Thou's after no good, I'll go bail!
Get thy ways yom with thee Get thy ways yom The waff slunk off,
!
! '
His general appearance was that of a grisly old man, with short,
crooked legs, while a long tail assisted him in keeping his seat on the
Wandering Droll-teller, The 426
foreign lands, about which he had much to tell; but his descriptions of
outlandish people and places were just as much fashioned after his own
imagination, as were the embellishments of the legends he related, and
the airs he composed for many old ballads which he and his boy sang
to the melody of the old droll-teller's crowd (fiddle). However, in all
the farm houses, where this old wanderer rested on his journey, he and
his companions received a hearty welcome, for the sake of his music
and above all for his stories, the substance of most of which every one
knew by heart, yet they liked to hear these old legends again and again,
because he, or some of his audience, had always something new to add,
by way of fashioning out the droll, or to display their inventive powers.
and fed on the milk of three cows. And as every thing which this old
woman advised was always done in the 'baile, this also was done. (It is
'
burden upon and then she took her feet home as fast as it was in
it,
her heart. (This incident I have heard told in the Isle of Man and else-
where, of a girl and a supernatural.) Now when she was getting near
the houses she gave a glance behind her, and there she saw her *caraid*
(friend) coming after her in the likeness of a horse.
He had nearly reached her, when the old woman who saw what was
going on called out to open the door of the wild bull's house, and in a
moment out sprang the bull.
He gave an eye round about him, and then rushed off to meet the
all
horse, and when they met theyfought, and they never stopped fighting
till they drove each other out into the sea, and no one could tell which
of them was best. Next day the body of the bull was found on the shore
all torn and spoilt, but the horse was never more seen at all.
true,' for he had it from a lobster fisher, who heard it from an old man
who witnessed the whole scene. It was suggested to him that the 'old
woman' was a witch, but he would have his story told in his own way,
and said, 'Well, I suppose she was a witch, but I did not hear it.'
Mr Pattison, who wrote down this version, regrets that he did not
get a fuller description of the animals. I have a fuller description of them,
and of the girl, with names of the people, and the places, fully
all the
set forth. The bull was large and
black, he was found groaning in a peat
hag, and was helped by the girl's lover, who brought him food, though
he suspected him to be the water-bull. The girl was dark-haired and
brown-eyed, and the farmer's daughter. Her lover was an active High-
land lad, and a drover, who went by the name of 'Eachan coir nan
ord,' 'Gentle Hector of the hammers', and he was fair-haired.
There was a rejected rival suitor who takes the place of the water-
horse, who threw his plaid over the girl's head when she is at a shieling,
and carried her off, but the black water-bull rushed in just at the nick
of time, crushed the wicked wooer to the earth, invited the lady to
mount on his back, and carried her safely home, when he disappeared,
singing -
'Aid came to me by a gentle youth,
And maiden I brought aid
to a
After three hundred years of my hard age,
Give me my freedom without delay.'
J. M. McPherson
in Primitive Beliefs in the North-East of Scotland
mentions a water-wraith at the Linn of Lynturk. Her last appear-
(p. 63)
ance was when she attacked the Laird of Kincraigie on his way home
from dining with the Laird of Tulloch. McPherson hints that these
water-demons generally appeared when people were on their way home
from a drinking bout.
[Motifs: F420.1.6.6.3; F420.5.2; F420.5.2.1]
Wee Folk, the. One of the Scottish and Irish euphemistic names
FOR THE FAIRIES. We find it in Allingham's poem 'The Fairies': - 'Wee
folk, good folk, trooping all together'. The Manx equivalent is 'The
lil' fellas'.
[Motif: C433]
White ladies. The use of * White Ladies' for both ghosts and fairies
is an indication of close connection between fairies and the dead. Evans
Wentz in The Fairy-Faith in Celtic Countries^ tracing the supernatural
elements in the early Arthurian matter of Britain legends, points out
that *Gwenhwyvar' or Guinevere originally meant 'white phantom',
which has the same meaning as the Irish *Bean Fhionn', or White Lady
of Lough Gur, who claims a human life every seven years. Douglas
HYDE, in his introduction to the Irish section of the same book, speaks
in passing of the White Ladies of raths and moats as direct descendants
of the TUATHA DE DANANN.
cratical aboot her, and when she got near the gudewife rose up and
gave her a curchie and she says - 'Oh yir leddyship, I'm the maist
waefulest woman in the world, and there's nane to help me.' 'I'm no
wanting lang tales,' says the leddy. I ken what ails ye ye've lost yir
'
;
man and ye're like to lose yir muckle big soo. I'll no can help ye with
the first, but what'll ye give me if I save the second.^' 'I'm shair I'll
'Tak me yir leddyship,' says the gudewife, 'but spare the bit bairn.'
'Dae ye think I'm daft that I'd tak sic a muckle, ill-faured skelloch
as yirsel, Gudewife ?
Well the gudewife kent she was nae beauty, but she wasna one to be
misca'ed. So she raised herself up, and then she gied a laigh curchie
and she says: 'Ah micht hae kent that a puir body like masell was na
fit to tie the shoe strings of the heih and michty Princess Whuppity
Stoorie.'
At that the fairy gave a great loup, and then she twirled roun and
roun doan the brae and the gudewife never seed her again, and she
picked up the bit bairn and gaed into her hoosie as prood as a doggie
wi' twa tails.
Wife of Bath's Tale, The. Chaucer's The Wife of Bath's Tale is worthy
of comment for two reasons. First, it is an early and excellent example of
a fairy-tale, and secondly it contains a medieval example of the complaint
of the DEPARTURE OF THE FAIRIES after the manner of Corbet's
'Farewell, Rewards and seems that from the earliest times the
Fairies'. It
FAIRIES have always been leaving us, and yet sometimes they never
quite go.
he.' The wanton friar is a common figure in folk tradition. One notices
here that she identifies the fairies with the devils, for an incubus is a
devil who lies with a woman, though the Loathly Lady in the story is
really a good fairy.
The tale itself is one that is a good deal used at that time. Gower used
it at the same time as Chaucer in Confessio Amantis^ and a 15th-century
loving, serving him in every way like a true wife, or beautiful and young,
but froward and false, with a great resort of lovers to her door. He
thought deeply, and at length asked her to take her choice herself, for
she knew best. 'Then you give me the mastery,' she said. 'Yes,' he said,
*I think it best.' 'Come, kiss me,' she said, 'for I will be both to you, fair
and good. Come, lift the curtain and see.' Then, when he saw her as fair
as any lady in the world, and ready to pleasure him in any way he would,
he kissed her a hundred times, and all their days were spent in love and
gentleness.
Chaucer's story is different from the ballads and folk-tales in making
the knight suffer for his own fault. In the other talcs, the heroes under-
take the queston behalf of their king or leader, and the lady is suffering
from an enchantment laid on her by a wicked stepmother, comparable to
that of 'The Laidly Worm of Spindlestone Heugh'. This lady is a fairy,
incomplete control of the situation, while the others are victims, seeking
disenchantment. It is perhaps a gentler, prettier tale than one would
expect from the Wife of Bath, but it enforces her moral that husbands
should be obedient to their wives.
[Motifs: D621.3; D732; H541]
Of course, they would not welcome the title of 'wicked wight' by which
the evil fairies of the unseelie court were designated.
Wild Edric. Our earliest tale of the fairy bride is that of 'Wild Edric',
for among the medieval chronicles it was told in some detail by
Walter Map in the 12th century. It is re-told by Burne and Jackson in
Shropshire Folk-Lore (pp. 59-61):
Shropshire men must have been well acquainted with the fairies five
hundred years ago. It was reported then, that our famous champion
Wild Edric had had an Elf-maiden for his wife. One day, we are told,
when he was returning from hunting in the forest of Clun, he lost his
435 Wild Edric
way and wandered about till nightfall, alone, save for one young page.
At last he saw the lights of a very large house in the distance, towards
which he turned his steps, and when he had reached it, he beheld
within a large company of noble ladies dancing. They were exceedingly
beautiful, taller and larger than women of the human race, and dressed
in gracefully-shaped linen garments. They circled round with smooth
and easy motion, singing a soft low song of which the hunter could not
understand the words. Among them was one maiden who excelled all
the others in beauty, at the sight of whom our hero's heart was inflamed
with love. Forgetting the fears of enchantment, which at the first
moment had seized him, he hurried round the house, seeking an
entrance, and having found it, he rushed in, and snatched the maiden
who was the object of his passion from her place in the moving circle.
The dancers assailed him with teeth and nails, but backed by his page,
he escaped at length from their hands, and succeeded in carrying off his
fair captive.
For three whole days, not his utmost caresses and persuasions could
prevailon her to utter a single word, but on the fourth day she suddenly
broke the silence. 'Good luck to you, my dear!' said she, *and you will
be lucky too, and enjoy health and peace and plenty, as long as you do
not reproach me on account of my sisters, or the place from which you
snatched me away, or anything connected with it. For on the day when
you do so you will lose both your bride and your good fortune; and
when I am taken away from you, you will pine away quickly to an
early death.'
He pledged himself by all was most sacred to be ever faithful
that
and constant in his love for her:and they were solemnly wedded in the
presence of all the nobles from far and near, whom Edric invited to
their bridal feast. At that time William the Norman was newly made
king of England, who, hearing of this wonder, desired both to see the
lady, and to test the truth of the tale; and bade the newly-married pair
to London, where he was then holding his court. Thither then they
went, and many witnesses from their own country with them, who
brought with them the testimony of others who could not present them-
selves to the king. But the marvellous beauty of the lady was the best
of all proofs of her superhuman origin. And the king let them return
in peace, wondering greatly.
Many years passed happily by, till one evening Edric returned late
from hunting, and could not find his wife. He sought for her and called
her for some time in vain. At last she appeared. *I suppose,' began he,
with angry looks, 'it is your sisters who have detained you such a long
time, have they not ?
The of his upbraiding was addressed to thin air, for the moment
rest
her sisters were mentioned she vanished. Edric's grief was over-
whelming. He sought the place where he had found her at first, but no
Wild Edric 436
tears, no laments of his could call her back. He cried out day and night
against his own folly, and pined away and died of sorrow, as his wife
had long before foretold.
It is very curious to find that Wild Edric was already the centre of
myth and legend within scarcely more than a century of his own life-
time.
Walter Map tells us about the piety of Wild Edric's son, but there is a
sequel which he does not record, for Wild Edric, like king herla, rode
after his death. Tradition restored him to his wife, and they rode together
over the Welsh Border country for many centuries after his death.
Shropshire Folk-Lore (pp. 28-9) records an eye-witness account of the
Rade in the 19th century:
For it is not many years since, in the West Shropshire hills, in the
very neighbourhood where Edric's estates and where also lay the
lay,
greater number of the very few Shropshire manors retained after the
Conquest by Englishmen (no doubt Edric's old friends and comrades,
perhaps his kindred), there were people to be found, if there are not
some now, who believed Wild Edric to be still alive, imprisoned in the
mines of that wild west country. He cannot die, they say, till all the
wrong has been made right, and England has returned to the same
state as it was in before the troubles of his days. Meantime he is con-
demned to inhabit the lead-mines as a punishment for having allowed
himself to be deceived by the Conqueror's fair words into submitting
to him. So there he dwells with his wife and his whole train. The miners
call them the 'Old Men,' and sometimes hear them knocking, and
wherever they knock, the best lodes are to be found. Now and then
they are permitted to show themselves. Whenever war is going to
break out, they ride over the hills in the direction of the enemy's
country, and if they appear, it is a sign that the war will be serious.
Such, in substance, was the account given some years ago by a young
woman from Rorrington to her mistress, who repeated it to me. The
lady, wishing to draw out the girl's knowledge, professed not to under-
stand whom she meant by the Cong-kerry,' as she called him. 'What!
'
did you never hear of the Cong-kerry, ma'am } exclaimed the maid, '
who, by the way, could neither read nor write. 'Why, he used to hang
up men by the heels because they were English Oh, he was a bad man
!
!
She declared that she had herself seen Wild Edric and his men. It
was in 1853 or 1854, just before the Crimean war broke out. She was
with her father, a miner, at Minsterley, and she heard the blast of a
horn. Her father bade her cover her face, all but her eyes, and on no
account speak, lest she should go mad. Then they all came by; Wild
Edric himself on a white horse at the head of the band, and the Lady
Godda his wife, riding at full speed over the hills. Edric had short dark
curly hair and very bright black eyes. He wore a green cap and white
437 Wilde, Lady, Jane Frances
feather, a short green coat and cloak, a horn and a short sword hanging
from his golden belt, *and something zig-zagged here' (touching her
leg below the knee). The lady had wavy golden hair falling loosely to
her waist, and round her forehead a band of white linen, with a golden
ornament in it. The rest of her dress was green, and she had a short
dagger at her waist. The girl watched them pass out of sight over the
hills towards the north. It was the second time her father had seen
them. The former time they were going southwards. 'And then
Napoleon Bonaparte came.'
*Many people say,' added our authority, *that the miners always do
seem to know when a war is going to be desperate !
Wild Hunt, the. One name given to the Gabriel ratchets, to the
devil's dandy dogs, the sluagh, or 'The Host', and other soul-
ravening hunts. Some of these, like the Gabriel Ratchets and the Host,
are supposed to fly through the air, others, like the Devil's Dandy Dogs
and the Wild Hunt, course along the ground, or only just above it. It
was presumably the Wild Hunt that was described in the Anglo-Saxon
Chronicle of 1 127, quoted by Brian Branston in The Lost Gods of England:
The Wild Hunt has been long lived. In the 1940s it was said to be heard
going through West Coker near Taunton on Hallow's E'en at night.
[Motifs: E501.1 ; E501. 1.7.3; E501.13.1.4; E501.13.4]
Wilde, Lady, Jane Frances (1826-96). The wife of Sir William Wilde -
famous for his advancement of aural and ophthalmic science and for his
antiquarian knowledge - and the mother of Oscar Wilde. She was an
ardent Irish nationalist and contributed, under the pseudonym of
'Speranza', many articles to the nationalist magazine The Nation. As is
not unusual, her patriotism led her to study the folklore of her nation,
and she became a friend of W. B. yeats. Her most notable contribution
to fairy-lore is Ancient Legends^ Mystic Charms and Superstitions of
Wilkie 438
Ireland (2 vols., 1857). It is notable for the many instances she gives of
the confusion between the fairies and the dead which is a common
ingredient in the Celtic beliefs on the origin of fairies in many parts
of the British Isles.
Wilkie. At Westray in Orkney there were two burial mounds which were
called *Wilkie's Knolls'. Offerings of milk were said to be made to
Wilkie, though nobody seems very clear about him. It is at least obvious
that, like quite a number of other fairy types, Wilkie was closely con-
nected with the dead.
Will o' the Wisp. The commonest and most widespread traditional
name for ignis fatuus. Also Will-vvith-thc-Wisp, Willy Wisp, will
O' THE WYKES.
[Motifs: F369.7; F402.1.1 ; F491 ; F491.1]
Will o' the Wykes. The Norfolk name for ignis fatuus. It is to be
found in Mrs Balfour's 'The dead moon'.
[Motif: F491]
lucilla: Nay stay, you are not he, how strange is this.
Wizards. All wizards were not necessarily bad, though they were exposed
to the temptations of power and tended rather to make use of it. Merlin
is an example of a good wizard, though he was admittedly unscrupulous
in the affair of Uther and Igraine, when he disguised Uther as the Duke
of Tintagel, so that he begot Arthur on Igraine in the very hour in which
the real duke was killed in battle. Merlin might almost count as a super-
natural WIZARD, for he was the child of an incubus, who lay with a
princess, and was therefore described as 'a child without a father'. He
studied magic, however, under the famous magician Blaise of Brittany.
Michael Scot, the famous Scottish wizard, owed his introduction to
magic, much as f inn had done, to having the first taste of a magical fish
of knowledge, in his case a 'White Snake' which he had been set to watch
as it cooked. He had burnt his fingers on it, and had put them to his
mouth, so having the first potent taste. Many widespread stories are
attached to Michael Scot, such as the magical flight to Rome, of which
there are many versions, including one in the Faust legend. One collected
in the 19th century is to be found in Waifs and Strays of Celtic Tradition
(vol. I, pp. 47-53):
When the country of Scotland was ruled by the Pope, the inhabitants
were very ignorant, and nothing could be done or said by them until
they would obtain the consent of the Pope. The Feast of Shrove-tide
regulated all the feasts that followed it, during the whole year. So, when
44 Wizards
the date of Shrove-tide would be known, the date of every feast during
the year was known. On Shrove-tide, Lent began ; six weeks after that
was Easter; and so on unto the end of the year.
A man left each country every year for Rome for the purpose of
ascertaining the knowledge of the date of Shrove-tide, and on his
arrival home, and on his telling the date of Shrove-tide in that year,
an
intelligent, clever, fearless, prudent, and well-bred man was selected
to proceed to Rome on the following year to ascertain it.
replied she. 'You will not do,' says Michael. He reached the second
one. 'How swift are you?' 'I am as swift as that I can outspeed the
wind that comes behind me, and overtake the wind that goes before
me.' 'You will not do,' answered Michael. The third one was as fleet
as the 'black blast of March'. 'Scarcely will you do,' says Michael. He
arrived at the fourth one, and put his question to her. ' I am as swift
as the thought of a maiden between her two lovers.' 'You will be of
service,' says Michael; 'make ready.' 'I am always ready if the man
were in accord with me,' says she.
They started. Sea and land were alike to them. While they were
above the sea, the witch said to him, 'What say the women of Scotland
when they quench the fire.^' 'You ride,' says Michael, 'in your
master's name, and never mind that.' 'Blessing to thyself, but a curse
on thy teacher,' replied she. 'What,' says she again, 'say the wives of
Scotland when they put the first weanling to bed, and a suckling at
their breast?' 'Ride you in your master's name, and let the wives of
Scotland sleep,' responded Michael. 'Forward was the woman who
put the first finger in your mouth,' says she.
Michael arrived at Rome. It was the morning. He sent swift message
to the Pope that the messenger from Scotland was at the door seeking
knowledge of Shrove-tide, lest Lent would go away. The Pope came
at once to the audience-room. 'Whence art thou ?' he said to Michael.
'
I am from thy faithful children of Scotland, seeking the knowledge of
Shrove-tide, lest Lent will go away,' says Michael. 'You were too late
in coming.' 'Early that leases me,' replied Michael. 'You have ridden
somewhat high.' 'Neither high nor low, but right ahead,' says Michael.
'Lsee,' says the Pope, 'snow on your bonnet.' 'Yes, by your leave, the
snow of Scotland.' 'What proof,' says the Pope, 'can you give me of
that ? likewise, that you have come from Scotland to seek knowledge of
Shrove-tide?' 'That,' says Michael, 'a shoe is on your foot that is not
your own.' The Pope looked, and on his right foot was a woman's shoe.
Woden 442
'You will get what you want,' says he to Michael, *and begone. The
first Tuesday of the first moon of Spring is Shrovc-tide.'
Thus Michael Scot obtained knowledge of the secret that the Pope
kept to himself. Before that time the messenger obtained but the
knowledge that this day or that day was the day of Shrove-tide in the
coming year; but Michael obtained knowledge of how the Pope him-
self came to ascertain the day. How Michael returned, history does not
tell.
able to talk, a treasure-guarder and winged, with only one vulnerable spot
on him. Sometimes a dragon is a transformed man, as Fafnir was, the
dragon which Siegfried slew. C. S. Lewis made use of this motif in one
of his Narnia books. The Voyage of the Dawn-Treader, when Eustace,
having fallen asleep lying on treasure, with covetous thoughts in his
heart, wakes to find himself transformed into a dragon. The only trace
of this motif in English dragon traditions is in the half-farcical gipsy tale
*The Long, Long Worm', reported by Ruth Tongue in Forgotten Folk-
Tales of the English Counties^ in which the mile-long worm lightly buried
under leaves is lying covering a long lair of golden treasure. Two typical
British worm-dragons are the lambton worm from Yorkshire which
is form of an 'eft' or newt, which grows monstrously after being
in the
pulled from the river Wear by the prodigal heir of Lambton, who is
sacrilegiously fishing on a Sunday, and thrown into a neighbouring well.
When it emerges it is in the form of an enormous lizard which ravages the
countryside, sometimes curling round a neighbouring hill and some-
times round a great rock in the river. It possesses the quality, super-
stitiously attributed to serpents, of re-joining if it is cut in two, and its
breath is poisonous rather than fiery. The Orcadian Mester Stoorworm
in the story ofASSiPATTLE is a sea-serpent of monstrous size, for its
burning body was screwed up in its last agony into the island of Iceland.
Worms 444
It was destroyed by thrusting a burning peat down its throat which
ignited its internal fat.
The Highland worms were generally closely connected with the sea or
In J. F. Campbell's 'The Sea-Maiden', a three-headed sea
rivers.
monster comes up to claim the princess as its prey, as the Mester Stoor-
worm claimed Gemdelovely.
There are a few Highland water creatures which might qualify as
worms. J. G. Campbell mentions the Big Beast of Lochave (Beathach
mor Loch Odha), but not very explicitly, only saying that it had twelve
legs and was to be heard in winter breaking the ice. He adds that some
say it was like a horse, others like a large eel. The notorious Loch Ness
Monster is usually described as having a serpent-like head and bumps
which appear above the water as it moves. Among the monsters described
by J. G. Campbell in Superstitions of the Highlands and Islands of Scotland
(p. 220) is the Sea Serpent (Cirein Groin). He says of it:
This was the largest animal in the world, as may be inferred from a
popular Caithness rhyme:
445 Wulver, the
[Motif: F420.5.1.1]
Y Fuch Laethwen Le Frith {er viwch light Jwen levrith). See dun cow
OF KIRKHAM.
what he would like for a gift, a fine wife or a pot of gold. Tom said he
didn't care much for either, but the work of the farm was too hard for
him and he'd thank the little man for help with his work. *Now mind
you, never thank me,' said the little thing with an ugly look. I'll do the
*
work for you and welcome, but if you give me a word of thanks you'll
never get a hand's turn more from me. If you want me just call, "Yallery
Brown, from out of the mools come to help me", and I'll be there.' And
with that he picked a dandelion clock, blew it into Tom's eyes, and
was gone.
In the morning Tom found all his work done, and he had no need to
do a single stroke. At first he thought he was in Paradise, but after a
while things did not go so well, for if his work was done all the other men's
work was undone and destroyed, and his fellow workmen began to blame
him for it. He thought he would do the work himself, and not be beholden
to Yallery Brown, but not a hand's turn could he do, and at last, when
the men had complained of him and the master had given him the sack,
he called out, 'Yallery Brown, from out of the mools come to me!*
Yallery Brown was there on the instant and Tom said to him, It's an ill
'
you've done to me and no good. I'll thank you to go away and leave me
to work for myself.' At that Yallery Brown burst out laughing, and piped
out: 'You've thanked me you fool! You've thanked me and I warned you
not. You'll get no more help from me; but if I can't help I'll hinder.*
And he burst out singing:
And ever after that nothing went well with poor Tom Tiver, and however
he worked he could never do good, and there was ill-fortune on whatever
he touched, and till the day of his death Yallery Brown never stopped
troubling him.
[Type: 331 (variant). Motifs: C46; F346; F348.5.2; F402; F451.5.2;
ri8i;ri88]
At the beginning the king warns the maidens in his court not to go to
Carterhaugh Wood, which is haunted by Young Tarn Lin who exacts a
pledge from every maiden who visits it, most likely her maidenhood. In
spite of his warning his own daughter Janet goes to the well of Carter-
haugh, summons Young Tam Lin by plucking a rose, and loses her
maidenhood to him. The rest of the ballad is so vivid and so full of
important detail that it would be a pity only to summarize it.
*
If my love were an earthly knight,
As he's an elfin grey,
I wad na gie my ain true-love
For nae lord that ye hae.
Joyce, W., Old Celtic Romances, 2nd edition, Nutt, London, 1894.
P.
Keightley, Thomas, The Fairy Mythology, Illustrative of the
Romance and Superstition of Various Countries, new edition, Bohn
Library, London, 1850.
Kennedy, Patrick, Legendary Fictions of the Irish Celts, Macmillan,
London, 1866.
Kipling, Rudyard, Puck of Book's Hill, Doubleday, Page & Co.,
New York, 1906.
— , Rewards and Fairies, Macmillan, London, 1914.
Kirk, Robert, The Secret Commonwealth of Elves, Fauns, and Fairies^
Mackay, Stirling, 1933.
KiTTREDGE, G. L., 'Friar's Lantern', publications of the Modern
Language Association of America, vol. xv, pp. 415-41.
Knox, James, The Topography of the Basin of the Tay, Anderson &
Hunter, Edinburgh, 1831.
Leather, E. M., The Fo Ik-Lore of Herefordshire, Sidgwick & Jackson,
London, 1912.
Mahinogion, The, translated from the White Book ofRhydderch and thtRed
Book ofHergest by Gwyn Jones and Thomas Jones, Dent, London, 1 948.
(See also Guest, Charlotte.)
Macdougall, J., and C alder, G., Folk Tales and Fairy Lore, Grant,
London, 1910.
McKay, John G., More West Highland Tales, 2 vols., Oliver & Boyd,
Edinburgh, 1940 and i960.
Mackenzie, Donald A., Scottish Folk Lore and Folk Life, Blackie,
London, 1935.
Mackenzie, Osgood, y4 Hundred Years in the Highlands, Bles, London,
1949.
Mac Manus, D. A., The Middle Kingdom, Max Parrish, London, 1959.
McPherson, M., Primitive Beliefs in
J. the North-East of Scotland^
Longmans, London, 1929.
Book-list 460
Mac Ritchie, David, The Testimony of Tradition, Kegan Paul,
London, 1890.
Malory, Sir Thomas, Works, edited by E. Vinaver, 3 vols., Oxford
University Press, 1947.
Map, Walter, Z)^ Nugis Curialium, Englished by Frederick Tupper and
Marbury Bladen Ogle, Chatto & Windus, London, 1924.
Marie DE France, Poesies de Marie de France, edited by B. de Roque-
fort, Paris, 1820.
Meyer, Kuno, and Nutt, Alfred, The Voyage of Bran Son ofFebal
(Grimm Library No. 4), 2 vols., Nutt, London, 1895-7.
Miller, Hugh, The Old Red Sandstone, Edinburgh, 1841.
Milton, J., The Poetical Works ofJohn Milton, edited by John Bceching,
Oxford University Press, 19 13.
Morrison, Sophia, Manx Fairy Tales, Nutt, London, 191 1.
Nashe, Thomas, The Works of Thomas Nashe, 5 vols., edited by R. B.
McKerrow, Bullen, London, 1904-10.
Nennius (9th century), British Museum MS. Harleian 3859 (nth
century).
Nicholson, John, The Folk Speech of East Yorkshire, London, 1889.
O'CuRRY, Eugene, Lectures on the Manuscript Materials of Ancient
Irish History, Hinch & Traynor, London, 1878.
0'Grady,StandishH., Silva Gadelica , Williams & Norgate, London,
1892.
OldCornjpall,Yol II, 193 1-6.
Op IE, Ion A and Peter, The Oxford Dictionary of Nursery Rhymes,
Oxford University Press, 1951.
— ,The Classic Fairy Tales, Oxford University Press, 1974.
6 Suilleabhain, Sean, Folktales of Ireland (Folktales of the World
series), Routledge & Kegan Paul, London, 1966.
Paton, Lucy Allen, Sir Lancelot of the Lake, Routledge, London,
1929.
Peacock, Mabel: 5^^ Folklore Society County Publications, vol. v.
Ralph of Coggeshall, Rolls Series 66, 1857.
Rhys, John, Celtic Fo Ik-Lore, Welsh and Manx, 2 vols., Oxford Uni-
versity Press, 1 901.
Robertson, T. A., and Graham, John J. (eds.), Shetland Folk Book^
Shetland Times Ltd, Lerwick, 1957.
vol. 3,
Robin GoodfelloTP his Mad Prankes and Merry Jests, London, 1628.
Sanderson, Stewart, *A Prospect of Fairyland', Folklore, 79,
1964.
Saxby, Jessie, M. E., Shetland Traditional Lore, Norwood Editions
reprint, 1974.
Scot, Reginald, The Discoverie of Witchcraft, Brome, London, 1584;
'Discourse on Devils and Spirits' (anon.) inserted in 1665 edition.
461 Book-list
Scott, Sir Walter, Minstrelsy of the Scottish Border, with notes and
introduction by Sir Walter Scott, revised and edited by T. F. Hender-
son, 4 vols., Oliver & Boyd, Edinburgh, 1932.
— , on Demonology and Witchcraft, John Murray (Murray's
Letters
Family Library), London, 1830.
— The Globe Edition of Poetical Works, edited by F. T. Palgrave,
, the
Macmillan, London, 1866.
Shakespeare, William, The Works of William Shakespeare, 3 vols.,
Oxford University Press, 19 15.
S IKES, Wirt, British Goblins, Sampson Low, London, 1880.
SiMPKiNS, J. E.: 5^^ Folklore Society County Publications, vol. v 11.
Simpson, E. B., Folk Lore in Lowland Scotland, Dent, London, 1908.
Sir Gawayne and the Green Knight, edited by L Gollancz, Early
English Text Society, London, 1920.
Skene, W. & Douglas,
F., The Four Ancient Books of Wales, Edmonston
Edinburgh, 1868.
Spence, John, Shetland Folklore, Johnson & Greig, Lerwick, 1899.
Spence, Lewis, British Fairy Origins, Watts, London, 1946.
— , The Fairy Traditions in Britain, Rider, London, 1948.
Spooner, Barbara C, John Tregagle of Trevor der : Man and Ghost,
A. W. Jordan, Truro, 1935.
Stephens, James, /« //?^ Land of Youth, Macmillan, London, 1924.
— , Irish Fairy Tales, Macmillan, London, 1920.
Sternberg, W., The Dialect and Folk-Lore of Northamptonshire,
London, 1851.
Stewart, W. Grant, Popular Superstitions oj the Highlanders of
Scotland, Archibald Constable, London, 1823; Ward Lock reprint,
London, 1970.
Thomas, Northcote W.: see Folklore Society County Publications,
vols. Ill and iv.
Thoms, W. J., Early English Prose Romances, Routledge (Routledge's
Library of Early Novelists), 1907.
Tolkien, J. R., r^^ Hobbit, Allen & Unwin, London, 1937.
— The Lord of the Rings, i-vol. edition, Allen & Unwin, London, 1968.
,
Weston, Jessie L., The Legend of Sir Lancelot du Lac, Nutt, London,
1901.
Wilde, Lady, Ancient Legends, Mystic Charms and Superstitions of
Ireland, 2 vols.. Ward & Downey, London, 1887.
Wilkie MS.: a collection of Border customs, superstitions and etc.
A. Index of Types
Type 313 The girl as helper in the hero's flight, green sleeves; night
:
NOUGHT NOTHING.
Type 331 (variant): The spirit in the bottle, yallery brown.
Type 400 (variant): The man in quest for his lost wife, wild edric.
Type 425 (variant): Search for lost husband, young tam lin; green
sleeves.
Type 500: The name of the helper, foul-weather; peerifool;
secret names of the fairies; sili ffrit and sili-go-dwt;
terrytop; tom tit tot; whuppity stoorie.
Type 501 The three old women helpers, habetrot.
:
Type 503 III: The companion punished, miser on the fairy gump.
Type 507C: The serpent maiden, lamia.
Type 673: The white serpent's flesh, wizards.
Type 700: Tom Thumb, tom thumb.
Type 766: The sleeping warriors, sleeping warriors; legend of
mullaghmast.
Type 766 (variant): The seven sleepers, bran son of febal; king
herla; oisin.
Type 1030: The crop division, bogies.
Type 1090: Mowing contest, bogies.
Type 1 137: The ogre blinded, ainsel; meg moloch.
Type 1 187: Meleager. green mist.
Type 141 5 (distant variant): Lucky Hans, hedleykow.
Type ML.4071* (KMB): Malevolent mermaid, mermaids.
Type ML.4075: Visits to fairy dwellings, cherry of zennor; fairy
dwelling on SELENA MOOR; FAIRY WIDOWER; VISITS TO
fairyland.
Type ML.4077*: Caught in Fairyland, captives in fairyland.
Type ML.4080: The seal wife, lutey and the mermaid; mermaids;
roane; selkies.
Type ML.4081*: The wounded seal, selkies.
Type ML4083*: The mermaid and the selkie. selkies.
Type ML. 5006*: The ride with the fairies, fairy levitation.
Type ML. 5020: Troll legends, giants.
Type ML. 5076*: Fairy grateful, virtues esteemed by the fairies.
Type ML. 5080: Food from the fairies, broken ped.
Index of Types and Motifs 464
B. Index of Motifs
A526.5: Culture hero has seven pupils in each eye, seven toes on each
foot, seven fingers on each hand, cuchullin.
A526.6: Culture hero, when angry, subject to contortions, cuchullin.
A526.8: Culture hero can turn knees and feet backwards, cuchullin.
A527.2: Culture hero has knowledge-giving member, finn.
A536.1 Culture hero defends Ireland against foreign foes, cuchullin.
:
LAMBTON WORM.
B17.2.1 : Hostile sea-beasts, cabyll-ushtey.
B29.1 : Lamia: Face of woman, body of serpent, lamia.
B53.0.1 Siren in mermaid form, ben-varrey.
:
D361.1.1: Swan maiden finds her hidden wings and resumes her form.
swan maidens.
D429.2.2: Transformation of dragon to stone, assipattle.
D610: Repeated transformations from one form into another, blue
BURCHEs; shape-shifting; young tam lin.
D621.3: Ugly by day: fair by night, wife of bath's tale.
D672: Obstacle flight, green sleeves; nicht nought nothing.
D683.2: Witch transforms. Allison gross; kate crackernuts.
D700: Disenchantment. ALLISON gross.
D721: Disenchantment by removing skin, green sleeves; seal
MAIDENS.
D732: Loathly lady, wife of bath's tale.
D757: Disenchantment by holding enchanted person during successive
transformations, young TAM lin.
D764: Disenchantment by eating, kate crackernuts.
D771.4: Disenchantment by using wand, kate crackernuts.
D788: Disenchantment by sign of the cross, cross; protection
AGAINST FAIRIES.
D813.1.1 Magic sword received from Lady of the Lake, lady of the
:
LAKE.
D878.1: Magic sword returned to lake whence it was received. Taken
back by lake-spirit, ladyofthelake.
D394.1 Magic sod. stray sod.
:
Man marries fairy and takes her to his home, aine; gwragedd
F302.2:
annwn; FAIRY brides; w ild edric.
F302.3.1: Fairy entices man into Fairyland, bran son of febal;
TRUE THOMAS.
F302.3.2 : man to be her paramour, sir launfal.
Fairy offers gifts to
F302.3.4: Fairies entice men and then harm them, kate crackernuts.
F302. 3.4.2: Fairies dance with youth till he goes insane, kate cracker-
nuts.
F302.4.2: Fairy comes into man's power when he steals her wings; she
leaves when she finds them, swan maidens.
F302.4.2.1: Fairy comes into man's power when he steals her clothes.
fairy brides.
F302.5.2: Fairy mistress transforms man's human wife, bran and
SCEOLAN.
F302.6.2; Recovery of fairy mistress, sir launfal.
F304.2 Fairy queen's beauty temporarily destroyed by intercourse with
:
SOAMS.
F460: Mountain beithir;gwyllion.
spirits.
gwyllion.
F460.4.4: Malevolent mountain-men.
F470: Goblins, fuath; goblins; hobgoblin. Night-spirits, jack-in-
IRONS.
F470.0.1 : Friar Rush as mischief-maker, friar rush.
F471.1 Nightmare, hagge; night-mare.
:
G261 Witch
: steals children, black annis.
G262.0.1 Lamia. Witch who eats children, black annis.
:
ASSIPATTLE.
H509.3: Game of chess as test, chess.
H512: Guessing, with life as wager, foul-weather.
H521: Test: guessing unknown propounder's name, foul-weather;
TERRYTOP; TOM TIT TOT; WHUPPITY STOORIE.
H541 Riddle propounded with penalty for failure, wife OF bath's TALE.
:
M219.2.4: Devil carries off hunt-loving priest, dando and his DOGS.
M242: Bargaining between mortals and supernatural beings, knockers;
terrytop; TOM tit tot; whuppity stoorie.
M301.6.1: Banshees as portents of misfortune, bean-nighe; bean-
sith; caoid-heag (Welsh); caoineag (Highland); caointeagh
(Argyllshire); cyhraeth; gwrach y rhibyn.
N2.0.1 : Play for unnamed stakes, green sleeves.
N101.2: Death from violating taboo, brown man of the muirs.
N471 Foolish attempt of second man to overhear secrets from animals.
:
apple-tree man.
N475: Secret name overheard by eavesdropper, foul-weather;
peerifool; terrytop; tom tit tot; whuppity stoorie.
N541.1: Treasure reveals itself only on Christmas Eve at midnight.
apple-tree man.
N812: Giant as helper, giants.
P284: Step-sister, kate crackernuts.
Q552.10: Plague as a punishment, tiddy mun.
R112.3: Rescue of prisoners from fairy stronghold, nelson, mary;
young TAM LIN.
R131.12: Fairy rescues abandoned child, ghilliedhu.
R156: Brother rescues sister, nelson, mary.
R181: Demon enclosed in bottle (under stone) released, yallery
brown.
R188: Rescued person horrifies rescuers, yallery brown.
R227: Wife flees husband, assipattle.
S31 Cruel stepmother, kate crackernuts.
:
nnm
PANTHEON BOOKS, NEW YORK
1/77 Printed i>. ^he U.S.A.
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