A story about the Daoine Sith; the Fairy Folk of the Highlands
The Highlander
Highlands and Islands. They can actually be seen on a clear night as
they pour across the sky on their way about their business, often
being mistaken by the Sasannaich for what Gaels call "Heaven's River";
the Milky Way.
As a child, I knew many older people, mostly women, who believed
implicitly in the Daoine Sith. (Pronouced, approximately, "Dinn-yeh
shee"). My nanny (a hired guardian of chidren) taught me all about
them, their likes, dislikes, the punishments they would inflict if one
stepped inside their territory - grass circles, mounds etc. They would
steal your baby if they got a chance - a song taught in Highland
schools deals with the subject - "I left my baby lying here" - and
could generally be thoroughly unpleasant.
We left out milk for them every night to keep them happy and they must
have come to get it, because every morning the bowl would be empty,
possibly assisted by our cat...
THE FAIRY DYERS
(In this story I have left in some of the Gaelic words and their
translation and pronunciation to make the storty seem more
auitheinctic as it would be told in Gaelic or in Highland English,
when many Gaelic words are used in between the English words. Please
note that I have used the consonant cluster KH to reprsent the sound
of CH as in Och and Loch)
There was once a shepherd who lived with two faithful dogs in a small
white cottage in the hills beyond Loch Fyne. One morning he set off to
look for sheep that had strayed across the marches into his
neighbours' territory. His search led him into the glens that lay
between Ben Ime and Ben Vane. High overhead the larks were singing,
and peewits (lapwings) were crying on the moors. But Col could not
find his sheep.
Presently the sun grew so warm he was glad to sit and rest on the
hill-side. His head was soon nodding, and he might have fallen asleep
had not the sudden chatter of voices come on the wind to rouse him.
He looked about but there was no-one to be seen. 'It must have been
the wind in the rushes,' he told himself as he settled down once again
to sleep. But no sooner was his head on the soft turf than the voices
began to whisper on the wind as before.
This time he turned to see if his dogs had heard the sound but to his
surprise they were gone. "Ca bheil sibh? Thigibh an seo!" (Kah vell
shiv? Hee-kiv an shaw - Where are you? Come here!)
'Well this is the strange thing! What tricks are my ears playing, and
where have my dogs gone?' he wondered as he crossed the hillside. And
then he looked down into a green hollow to see a little lochan
(LAW-khan - a small loch; Loch means a lake). By its shores a group of
people were gathered about a fire.
Cautiously he went nearer, and very soon was rubbing the last of the
sleep from his eyes. For a score of fairy creatures clad in garments
of the brightest green, were carrying creels (baskets) of peat (Turf
for burning) to pile on their fire. They made such haste and chattered
so loudly to each other that they saw nothing of the watcher on the
hillside.
When the fire was bright they fetched a pot out at the bracken (ferns
which cover hillsides) and put it on to boil. A piper then began to
play on a reed-pipe, and while the pot boiled and bubbled the fairies
danced merrily to the piper's tunes.
The sun climbed higher in the heavens but still the fairies danced,
until at last the piper laid aside his pipe and the fun was over. They
crowded round the boiling pot and carried it to the edge of the
lochan. Out of it they brought a great length of cloth whicn they
washed and laid out to dry.
Col's eyes were wide with wonder, for never before had he seen cloth
dyed so vivid and pretty a green. It was brighter than the first
blades of corn, more brilliant than the rainbow's hue. Even the first
tender fronds of bracken seemed dull by comparison.
`By the Seven Sleepers!' whispered Col, 'but is it not the lucky
bodach (bott-akh - old man) I am! For I have found the place in the
mountains where the fairies dye their cloth.'
He lay watching until at last the cloth was dried and gathered up. The
fairies lifted the pot from the fire and ran off into the
mountain-side. Col sat up suddenly angry with himself. `Och, och, och,
but it is the fool I am! If I had used my head I could easily have had
that pot for myself. And then, mo thruaighe, (maw KHROO-ee-yeh - my
grief) with the magic dye that was in it, it is a rich man I would
have been!'
As he made his way home the more he thought of what he had seen, the
more bent he was on going back. But he would go early in the morning.
And he would hide himself with the cunning of the little red fox,
close to the lochan. Then when the fairies were busy washing their
cloth, he would steal the pot.
And so, when the dawn was goose-grey next morning, Col went to the
fairy lochan, and settled down to wait. At noon the wind suddenly
whispered that the wee folk were coming. First he heard their chatter
as they hurried through the bracken. Then they came crowding about the
shore, some to fetch peats while others kindled the fire with heather
roots.
As before, the piper sat down on a hummock and began to play his pipe.
The revels began, and it was all that Col could do to resist the merry
music. But he knew well enough that if he stirred or even showed the
crown of his head, his chance of stealing the Poit dhubh (potch ghoo -
the GH is pronounced like a voiced KH - black pot) would be gone.
On they danced in a ring until it seemed to the (shep)herd that the
piper would never stop. But at last the time came to take the cloth
from the dye-pot. With greedy eyes he watched them carry the pot as
far as the lochan. Then a strange thing happened.
The wind suddenly changed from west to east. It swept in a chilly
blast across the lochan, whirling the smoke from the fairies' fire to
where the herd was hidden. He turned his head this way and that, but
the smoke stung his eyes and nostrils. Suddenly he sneezed a great
sneeze that echoed across the mountain side.
In an instant the fairies were rushing hither and thither like the
little drilleachan (DREEL-akhan - sandpiper on a summer shore, crying
in their shrill voices, "Ruith! Ruith! Tha duine tighinn!" (Roo-eekh!
Roo-eekh! Ha DOON-yeh chee-ying! Run! Run! There's a man coming!)
The shepherd stumbled to his feet and began to run as fast as he could
towards the shore. But he was too late. The fairies saw him, and
rushing to guard the secret of the magic pot, they dragged it quickly
to the edge of the lochan. By the time Col had reached the place they
had emptied the dye into the water and vanished.
'A curse on the black wind!' he gasped, still sneezing, `but at least
I have the cloth of green and the empty pot.' Sure enough the cloth
and the boiling pot lay where the fairies had left them.
But when the herd went to pick up the cloth it turned into grass that
withered to his touch, while the pot broke into little pieces that
crumbled into a fine dust.
But something had happened to the little lochan. Its waters were no
longer clear, but lay a brilliant green that sparkled in the sunlight,
from shore to shore. And to this day Lag* Uaine - (Lak OO-aye
-een-yeh) the green hollow with the fairy lochan above Inveruglas -
still holds the colour of the dye spilled from the fairies' dye-pot.
* Lag is the same word used in Lagavulin - Lag ą Mhuilinn - the hollow
of the mill.
Agus 's e seo mo sgeul (Akkis seh shaw maw scale - and that is my tale
- the traditional words that end a traditional story.
There are thousands of folktales in the Highlands, some so brutal and
revolting as to be disturbing; others little jewels of construction
and the story teller's craft.
The Highlander
Faodaidh nach ionann na beachdan anns
an post seo agus beachdan a' Ghąidheil.
The views expressed in this post are
not necessarily those of The Highlander.
Whack all imperialists
> of the mill.
>
> Agus 's e seo mo sgeul (Akkis seh shaw maw scale - and that is my tale
> - the traditional words that end a traditional story.
>
> There are thousands of folktales in the Highlands, some so brutal and
> revolting as to be disturbing; others little jewels of construction
> and the story teller's craft.
>
> The Highlander
>
> Faodaidh nach ionann na beachdan anns
> The views expressed in this post are
> not necessarily those of The Highlander.
http://home.iprimus.com.au/sidhe/pot.html
Read many more from here
Josiah Jenkins
words from The Highlander <mic...@shaw.ca> :
<snip>
>The Daoine Sith - Men of Peace - are the fairy folk of the Scottish
>a chance - a song taught in Highland schools deals with the subject
>- "I left my baby lying here"
Glasgow kultyir has embraced that one !
Highland Fairy Lullaby
I left my baby lying here,
Lying here, lying here
I left my baby lying here
To go and gather blaeberries.
2. I found the wee brown otter's track
Otter's track, otter's track
I found the wee brown otter's track
But ne'er a trace o' my baby, O!
3. I found the track of the swan on the lake
Swan on the lake, swan on the lake
I found the track of the swan on the lake
But not the track of baby, O!
4. I found the trail of the mountain mist
Mountain mist, mountain mist
I found the trail of the mountain mist
But ne'er a trace of baby, O!
5. Hovan, Hovan Gorry og O,
Gorry og, O, Gorry og O
Hovan, Hovan Gorry og O
I've lost my darling baby, O!
-- jjj
The Highlander
<seam...@gmail.com> wrote:
>
>http://home.iprimus.com.au/sidhe/pot.html
>
>Read many more from here
Excellent! Thank you!
Feck all sassanaigh
> On 19 Mar 2007 14:22:36 -0700, "Whack all imperialists"
>
>
> >http://home.iprimus.com.au/sidhe/pot.html
>
> >Read many more from here
>
> Excellent! Thank you!
>
> The Highlander
>
> Faodaidh nach ionann na beachdan anns
> an post seo agus beachdan a' Ghàidheil.
> The views expressed in this post are
> not necessarily those of The Highlander.
http://home.iprimus.com.au/sidhe/sidhe.html
Better link.
The Highlander
Noah's Dove
In our times there is a revival of sorts going on. This revival
is the post modern fairy faith. There are signs of it in several
feature films*, festivals, art work, books, Fairy shops and
numerous web sites, if you are observant you should spot some
indications of it in the malls of America and other English
countries.
..there are all kinds of
fairy things for sale: cards, calandars, fairy ornaments, fairy
costumes, fairy statues for gardens etc. This last June
the Third Fairy Congress was held in the Cascade Mountains of
Washington state. Some of the speakers were from the Findhorn
New
Age community of Scotland. Workshops included talks on how to contact
nature spirits (fairies) for guidance and help. Some casual observers
who
have noticed this growing interest in the fey or fairies
consider it a fad. Is it
just an innocent fad as some say or
is there a reality and a darker side to the world of fairie?
The following news clip, quotes from articles and information web
links
may answer this question.
*Films with fairy theme or fairy encounters
Fairy Tale a True Story
Photography Fairies
The Lord of the Rings Trilogy
Legend
Willow
Ladybrinth
A faerie affair
Elusive folk and their followers to alight in Sedona for all-day
festival
Michael Kiefer
The Arizona Republic
May. 6, 2003 12:00 AM
Amy Ford sees fairies.
Some are as small as houseflies, others 18 feet tall. They're
pixielike
or feminine, sometimes androgynous, and once, she claims, she woke up
in the woods near Cornville to find herself held captive.
"It was just like Gulliver's Travels," she says. "The fairies had
tied
me down with dried grass," while one laughed right in her face.
"It scared the crap out of me."
Ford claims she's seen fairies all her life, and though she won't say
exactly how long that is, it looks to be 30-some years. She's a
musician and astrologer from Scottsdale, short and buxom with long,
dark hair and darker eyes. And though she seems reasonably sane, she
acknowledges, "I'm wired way different."
Ford is part of a growing subculture of fairy folk, not all of whom
claim to see fairies - though that number is bigger than you might
expect. The concept has allure for children, folklorists and
all-purpose whimsical folk, as well. There is fairy music, much of it
borrowing Celtic sounds and rhythms; there are T-shirts with fairy
pictures that sell big at teenage boutiques, and fairy cards and
posters in New Age bookstores. And a British artist named Brian Froud
has sold more than 8 million large-format books of paintings of
fairies, which he, like most fairy folk, spell the old-fashioned way:
"faeries."
"Faeryland is like the sea," Froud says. "It's like the tide, and
sometimes the tide is out a long way and Faeryland is very difficult
to
reach. And sometimes the tide is in. And it does seem to me that the
tide was out for some years, but it's really come in now."
That tide has come in far enough that promoters expect more than
4,000
people to attend an all-day Faerieworlds Festival on Saturday at
Sedona
Cultural Park. The festival will include music, multimedia shows,
live
interactive performances and, especially, Froud and his artwork.
The expected attendees will be true believers like Ford, but also
Renaissance Faire fans, families with young children, masqueraders,
New
Age dabblers, Goth kids who have "discovered Faery," as one promoter
put it, and even "folks factioning out of the old Grateful Dead days
who don't have anywhere to go."
Fairies originated in Celtic folklore, and, more often than not, they
were frightening, otherworldly forest beings that were blamed for
unexplainable events, such as ill children, people turned mad and
dark
thoughts.
"They're about expression of things in everyday life that we can't
express openly," says Ari Berk, a professor of folklore at Central
Michigan University. "Fairies have always spoken to the human desire
to
have some kind of conversation with the environment around them."
They've populated art and literature for centuries, not just as fairy
tales, but also in Shakespeare and in the poetry of William Butler
Yeats. More recently, they appear in the Lord of the Rings films, as
the elves.
Although children are naturally drawn to fairy tales, the current pop
phenomenon is not really about children. Froud's art, for example, is
not only well researched but very adult.
"Fairies have been relegated to the nursery for far too long," Froud
says. "That's a 20th-century point of view really. Fairies have
always
been dangerous creatures. That's why they had to be placated. That's
why little gifts were left out at night, little saucers of milk, or,
otherwise, your cattle died, or, indeed, your children were stolen or
people died. The word 'stroke' comes from 'elf stroke' because a
fairy
had touched you. So fairies have always been dangerous. And one way
that people have tried to make them safer is to turn them into fairy
stories, something that was safe, and say, 'Oh it's just for
children,
isn't it?' "
Froud, 56, lives in Dartmoor, England, an area he says is slightly
wild
and desolate, and whose landscape influenced his palette.
"When I looked at trees and rocks and hills when I moved to the
country, I wondered what the inside of them looked like," Froud says.
"And as I was wondering that, then I started painting fairies, and
they
were indeed at the souls of trees and landscapes."
He was inspired by illustrations of fairy tales and did a lot of
research with his collaborator, Alan Lee, for his first book,
Faeries,
which they published in 1978. It has sold more than 5 million copies,
including more than 100,000 since last October, when a 25th-
anniversary
edition was published.
Froud followed up with several other titles, including Good Faeries/
Bad
Faeries, whose paintings sometimes verge on the erotic, with
lithesome
near nudes, a merging of several tingling and anticipatory fantasies,
and decidedly not for children. His art was the inspiration for the
Jim
Henson films The Dark Crystal and Labyrinth, and Froud's wife, Wendy,
was one of the puppetmakers who designed Yoda for the Star Wars
films.
Since he began painting fairies, Froud says they now present
themselves
to him as, he believes, they present themselves to others. The
paintings, he says, are like maps that allow people to safely go on
their fairy journey, as he puts it.
"A lot of people go on the journey and don't return because they
lapse
into madness," he says.
Saturday's festival in Sedona promises plenty of controlled madness.
"Right now, everything's so heavy and intense on the planet that I
think people need a fantasy to go to where they feel like they have
power, where they feel they have something to go to," says Emilio
Miller-Lopez, one of the festival's organizers. "What our events
offer
people is a chance to participate. Everybody's part of the show."
Miller-Lopez is a spritely fellow of 28 with a shaggy gnome's beard
and
a shock of hair long enough to evoke memories of the early 1970s. His
wife, Kelly, 27, has cascading Maid Marian locks and glittery makeup.
Both dress elfin, in earth tones and billowing sleeves. They draw
stares even in Sedona.
The couple perform in Woodland, a band with Celtic-music roots and a
rich New Age sound, which will play at the festival. Kelly says she
has
seen fairies since she was a child, and she first latched onto Brian
Froud's work when she saw The Dark Crystal and then bought the
Faeries
books, which she eventually showed to her husband. Together, they
sought out Froud's agent, Robert Gould, who is also a fantasy artist,
well known as the illustrator for Michael Moorcock's Elric of
Melnibone
novels.
Working with Gould's company, Imaginosis, they staged multimedia
fairy
shows in Prescott, Santa Fe and Los Angeles. Fairy fans turned out in
droves.
"It was incredible," Gould says. "People were standing in line for an
hour. Everyone was in costume. Families came. It was pretty wild."
The Santa Fe show took place on Halloween, and the upcoming Sedona
festival is just after May Day, which, as Kelly Miller-Lopez
explains,
are those times of the year when the veil is thinnest between the
real
world and the fairy world and human-fairy encounters are more likely.
Gould would like to take the show on the road and maybe develop it
into
a Cirque du Soleil-style of interactive performance.
As for the people who claim to see fairies, even Froud is not sure
how
many really do.
"It took me a long time to actually work that out," he says. People
constantly ask him how they can see them, too.
"You don't use your eyes," he answers. "You see a fairy through your
heart."
Fairies have been attributed many origins, from natural causes to the
darkest element.
They are the creatures of the wild, primitive and untouched realm of
fantaisy that exists beside each society.
Fallen angels. In the lore of Scandinavia, Scotland, and Ireland,
when
God cast out the arrogant angels from heaven, they became the evil
spirits that plague mankind, tormenting us and inflicting us with
harm.
The ones who fell into hell and into caves and abysses became devils
and death-maidens. However, those who fell onto the earth became
goblins, imps, dwarfs, thumblings, alps, noon-and-evening-ghosts, and
will-o'-the-wisps. Those who fell into the forests became the
wood-spirits who live there: the hey-men, the wild-men, the forest-
men,
the wild-women, and the forest-women. Finally, those who fell into
the
water became water spirits: water-men, mermaids, and merwomen. These
angels were condemned to remain where they were, becoming the faeries
of seas and rivers, the earth, and the air.
Nature spirits : in most pagan religions, supernatural forces are
associated with animals, the five elements and the Goddess. Sometimes
the fairies were called Goddesses themselves. In several folk ballads
the Fairy Queen is adressed as 'Queen of Heaven.' Welsh fairies were
known as 'the Mother's Blessing.' Breton peasants called the fairies
Godmothers.
Are fallen angels now appearing also as aliens, new age spirit
guides,
pagan gods, spirits of shamans, Marian apparations, etc?
The following is from the book "The Fairy Faith in Celtic Countries'
published in 1911/ and a quote form a web site on theories of fairy
origins.
http://www.sacred-texts.com/neu/celt/ffcc/
Taking Evidence (Section I, Chapter II, part 2)
III. IN SCOTLAND
Introduction by ALEXANDER CARMICHAEL, Hon. LL.D. of the University of
Edinburgh; author of Carmina Gadelica.
The belief in fairies was once common throughout Scotland -- Highland
and Lowland. It is now much less prevalent even in the Highlands and
Islands, where such beliefs linger longer than they do in the
Lowlands.
But it still lives among the old people, and is privately entertained
here and there even among younger people; and some who hold the
belief
declare that they themselves have seen fairies.
Various theories have been advanced as to the origin of
[85]
fairies and as to the belief in them. The most concrete form in which
the belief has been urged has been by the Rev. Robert Kirk, minister
of
Aberfoyle, in Perthshire. (1) Another theory of the origin of fairies
I
took down in the island of Miunghlaidh (Minglay); and, though I have
given it in Carmina Gadelica, it is sufficiently interesting to be
quoted here. During October 1871, Roderick Macneill, known as
'Ruaraidh
mac Dhomhuil, then ninety-two years of age, told it in Gaelic to the
late J. F. Campbell of Islay and the writer, when they were
storm-stayed in the precipitous island of Miunghlaidh, Barra :--
'The Proud Angel fomented a rebellion among the angels of heaven,
where he had been a leading light. He declared that he would go and
found a kingdom for himself. When going out at the door of heaven the
Proud Angel brought prickly lightning and biting lightning out of the
doorstep with his heels. Many angels followed him -- so many that at
last the Son called out, "Father! Father! the city is being emptied!"
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. These are the Fairy Folk -- ever since doomed to
live under the ground, and only allowed to emerge where and when the
King permits. They are never allowed abroad on Thursday, that being
Columba's Day; nor on Friday, that being the Son's Day; nor on
Saturday, that being Mary's Day; nor on Sunday, that being the Lord's
Day.
God be between me and every fairy,
Every ill wish and every druidry;
To-day is Thursday on sea and land,
I trust in the King that they do not hear me.
(1) It was the belief of the Rev. Robert Kirk, as expressed by him in
his Secret Commonwealth of Elves, Fauns, and Fairies, that the fairy
tribes are a distinct order of created beings possessing human-like
intelligence and supernormal powers, who live and move about in this
world invisible to all save men and women of the second-sight (see
this
study, pp. 89, 91 n).
[86]
On certain nights when their bruthain (bowers) are open and their
lamps
are lit, and the song and the dance are moving merrily, the fairies
may
be heard singing lightheartedly : -
Not of the seed of Adam are we,
Nor is Abraham our father;
But of the seed of the Proud Angel,
Driven forth from Heaven.'
Theories of Fairy Origins http://home.att.net/~waeshael/origins.htm
Many of the folk theories of the fairy origins have a theological
Christian background, and that highlighted by Professor Christiansen
is
the one common to Ireland and the Scottish Highlands - the fairies
are
fallen angels. A vivid and detailed account of this is given by
Alexander Carmichael in Carmina Gadelica and repeated in The Fairy
Faith in Celtic Countries.1 According to this some of the angels
seduced by Satan were not prominent in his councils, but might rather
be counted his dupes. When Michael hurled the hosts of Satan out of
Heaven they were followed by an almost endless stream of these
comparatively innocent victims of his unholy eloquence. The Shining
Host of Heaven was thinning rapidly, and the Son, seeing the danger,
cried out: 'Father, Father, the City is being emptied!' God raised
his
hand; the gates of Heaven closed, the seduced angels stopped
bewildered
and recollected themselves, and those who were already descending
stopped in their tracks, some in the sky, some in the sea, some on
mountains and in woods, some further on their way towards Hell, in
bowels of the earth, and the foremost angels, wholly committed to
evil,
in the burning lake. This origin makes the final position of the Sidh
at the Day of Judgement a very perilous one. In Scotland Kirk, the
author of The Secret Commonwealth,2 describes their destiny as
'pendulous' until the Day of Judgement, but according to Christiansen
the general verdict in Ireland is that they are damned souls. He
mentions several Irish anecdotes in which a human is anxiously
questioned by some of the Sidh as to their final destination. The
human, pitying them, asks the question of a Saint, or of the priest
during the elevation of the Host when he cannot lie. Always the
answer
is unfavourable, and when this is reported to the Sidh they break out
into terrible lamentations. A similar story is told by J. F. Campbell
of Islay in his Popular Tales of the West Highlands.3 The
Scandinavian
assessment of the fairy fate is more charitable, but as Christiansen
points out, their supposed origin is different, and allows more
possibility for hope. There are variants of this legend, but the most
commonly told is of the hidden Children of Eve. After the fall Adam
and
Eve settled down to domesticity and were the parents of a large
number
of children, so many that Eve was ashamed of them. On day God,
walking
through the world, called on Eve and asked her to present her
children
to Him. Eve sent half of them to hide and brought out those she
thought
most presentable; but God was not deceived. 'Let those who were
hidden
from me, ' He said, 'be hidden people.' A different story is that the
Huldre were the offspring of Adam and his first wife, Lilith, about
whom there was much apocryphal information. At any rate in the
Scandinavian beliefs the fairies were half-human in origin and were
not
creatures of another order as the angels were, good or bad.
An earlier investigator of fairy beliefs, though still of this
century,
was Evans Wentz, from who book, The Fairy Faith in Celtic Countries,
I
have already quoted.
In 1908 Evans Wentz, an American of Celtic descent, who had worked
for
some years under John Rhys, the Oxford Professor of Celtic Studies,
set
out on an exploration of the Celtic area - Ireland, the Highlands of
Scotland, Wales, Cornwall, the Isle of Man and Brittany. He began by
consulting the leading folklore experts of each region, Douglas Hyde
in
Ireland, Alexander Carmichael in the Scottish Highlands, John Rhys of
Wales, Henry Jenner of Cornwall, Sophia Morrison of the Isle of Man
and
Professor Anatole le Bras of Brittany; then he travelled through all
the regions, for the most part on foot like J. F. Campbell and
Alexander Carmichael, visiting and living in peasant cottages and
collecting material from people of all classes of society. It was no
doubt a help to him in his researches that he was himself a believer
in
fairies, so that though he researched as a folklorist he encountered
believers without any trace of scepticism or condescension, and was
therefore given access to experiences and beliefs that would have
been
withheld from a more sophisticated investigator. Most of these point,
as do many of Lady Wilde's4 stories, to a strong connection between
fairies and the dead. Christiansen still found traces of this, but
believed that the fairies were the captors and guardians of the dead
rather than the dead themselves. The recently dead are certainly
often
described as being among the fairies, but the dead of the ancient
tribes of Ireland are also thought of as The Gentry. John Boglin, for
instance, of Kilmaeean, near Tara, who was about sixty years when he
gave his evidence, reported this of the fairy tribes:
"There is said to be a whole tribe of little red men living in Glen
Odder, between Ringleston and Tara; and in long evenings in June they
have been heard. There are other breeds or castes of fairies; and it
seems to me, when I recall our ancient traditions, that some of these
fairies are of the Fir Bolgs, some of the Tuatha de Danaan, and some
of
the Milesians. All of them have been seen round the western slope of
Tara, dressed in ancient Irish costumes. Unlike the little red men,
these fairy races are warlike and given to making invasions."5
Later on in giving his evidence, John Boglin said:
The Fairies are the Dead - 'According to the local belief, fairies
are
the spirits of the departed. Tradition says that Hugh O'Neil in the
sixteenth century, after his march to the south, encamped his army on
the Rath or Fort of Ringlestown, to be assisted by the spirits of
the
mighty dead who dwelt within this rath. And it is believed that
Gerald
Fitzgerald has been seen coming out of the Hill Mollyellen, down in
County Louth, leading his horse and dressed in the old Irish costume,
with heartplate, spear and was outfit.'6
In Scotland, which was next visited by Evans Wentz, the evil fairies,
The Host or Sluagh, were thought of as the dead, and the fairies or
Shee are spirits who were decoyed out of their natural allegiance by
The Proud Angel. In a footnote to one piece of evidence, taken from
Carmina Gadelica, (p. 108), Alexander Carmichael explains the
difference:
Sluagh. 'hosts', the spirit-world. The 'hosts' are the spirits of
mortals who have died...According to one informant, the spirits fly
about in great clouds, up and down the face of the earth like
starlings, and come back to the scenes of their earthly
transgressions.
No soul of them is without the clouds of earth, dimming the
brightness
of the works of God, nor can any win heaven, till satisfaction is
made
for the sins of the earth.7
In Man again, the same belief of 'The Proud Angel' is held, though
there are traces of the fairies as the descendants of the ancient
gods,
particularly Mannanon, son of Lir, a belief we also find in Ireland.
In
Wales the origin is more vaguely given in such sayings as 'The old
folk
thought them a kind of spirit from a spirit world'. In Cornwall the
connection between the pixies and the dead seems to be closer, at
least
among the country people. On P. 172, for instance, we have:
Nature of Piskies - 'I always understood the piskies to be little
people. A great deal was said about ghosts in this place. Whether or
not piskies are the same as ghosts, I cannot tell, but I fancy the
old
folk thought they were.'8
Abductions Through The Ages
http://www.geocities.com/Area51/Shadowlands/6583/abduct050.html
UFO-like abductions and alien sexual encounters are nothing new.
Witches supposedly were taken into the air for meetings with the
devil.
People who had been abducted by fairies were left with distinctive
body
scars similar to those in UFO abductees. And the incubus and succubus
of medieval times did the exact same things to their abductees as
today's sexually-inclined aliens do to their abductees.
According to fairy lore, fairies create a circular cluster of small
bruises as their mark. The phenomenon is known as "fairy bruising"
and
is a sign of either favor or disfavor. The ring of bruises is often
found around the genitals. They did this, according to various 17th
century accounts, by pinching their victims:
If lustie Doll, maide of the Dairie, Chance to be blew-nipt by the
fairie. Marston's Mountebanks Masque
An Encyclopedia of Fairies (Briggs, 1976) gives numerous ancient
examples of fairy abductions. Almost always a special drink was given
to the abductee. This drink, usually described as a thick liquid, was
an essential part of the fairy abduction. Women are abducted much
more
often than men and some fairies take special delight, in repeatedly
capturing women for amorous motives. In short, some fairies simply
liked having sexual relations with mortals.
Fairies abduct their victims through paralysis; then they simply
carry
(levitate and fly) the abductee away into "fairyland." Fairyland is
always nearby; under normal conditions we can't see or perceive it.
The
paralysis induced on the victim is how fairies get their abductee to
enter fairyland. The modem word "stroke" (meaning paralysis) is
derived
from the ancient terms "elf-stroke" and "fairy-stroke." Fairies
travel
in circular globes of light, sometimes called "will-o-the-wisp."
There are so many different types of fairies that going through them
would be tedious. Some of them, however, are virtually
indistinguishable from what have been described as demons. One
particular type, the "bogie," looks a lot like the traditional
bigfoot.
Virtually every society has some lore of these "little people" and
myths of them forcing their sexual attentions on human victims.
Fairy lore has a tradition of thousands of years. Fairies have been
said to be abducting humans, human babies, flying in lighted globes,
striking paralysis and amnesia on their victims, forcing strange
drink
on their victims, and having sexual relations with humans for all
time.
If we could remove the mythological aspect from fairy abductions and
dress them a little differently, the folklore reports of a thousand
years ago would be virtually indistinguishable from present UFO
abduction reports. The same thing could be said for the reports of
demons.
On Mar 19, 1:22 pm, "Whack all imperialists" <seamu...@gmail.com>
wrote: