Orfeo and Heurodis, MS.
[A]
It was perhaps from such a description that Ariosto adopted his idea of the Lunar Paradise, containing every thing that on earth was stolen or lost.
It was perhaps from such a description that Ariosto adopted his idea of the Lunar Paradise, containing every thing that on earth was stolen or lost.
Orfeo, as a minstrel, so charms the Fairy King with the music of his harp, that he promises to grant him whatever he should ask. He immediately demands his lostHeurodis; and, returning safely with her to Winchester, resumes his authority; a catastrophe, less pathetic indeed, but more pleasing, than that of the classical story. The circumstances, mentioned in this romantic legend, correspond very exactly with popular tradition. Almost all the writers on daemonology mention, as a received opinion that the power of the daemons is most predominant at noon and midnight. The entrance to the Land of Faëry is placed in the wilderness; a circumstance, which coincides with a passage in Lindsay'sComplaint of the Papingo:
Bot sen my spreit mon from my bodye go,
I recommend it to the queue of Fary,
Eternally into her court to tarry
Inwildernessamang the holtis hair.
LINDSAY'SWorks, 1592, p. 222.
Chaucer also agrees, in this particular, with our romancer:
In his sadel he clombe anon,
And priked over stile and ston,
An elf quene for to espie;
Til he so long had riden and gone
That he fond in a privie wone
The countree of Faërie.
Wherein he soughte north and south,
And often spired with his mouth,
In many a foreste wilde;
For in that countree nas ther non,
That to him dorst ride or gon,
Neither wif ne childe.
Rime of Sir Thopas.
V. Other two causes, deeply affecting the superstition of which we treat, remain yet to be noticed. The first is derived from the Christian religion, which admits only of two classes of spirits, exclusive of the souls of men—Angels, namely, and Devils. This doctrine had a necessary tendency to abolish the distinction among subordinate spirits, which had been introduced by the superstitions of the Scandinavians. The existence of the Fairies was readily admitted; but, as they had no pretensions to the angelic character, they were deemed to be of infernal origin. The union, also, which had been formed betwixt the elves and the Pagan deities, was probably of disservice to the former; since every one knows, that the whole synod of Olympus were accounted daemons.
The fulminations of the church were, therefore, early directed against those, who consulted or consorted with the Fairies; and, according to the inquisitorial logic, the innocuous choristers of Oberon and Titania were, without remorse, confounded with the sable inhabitants of the orthodox Gehennim; while the rings, which marked their revels, were assimilated to the blasted sward on which the witches held their infernal sabbath.—Delrii Disq. Mag.p. 179. This transformation early took place; for, among the many crimes for which the famous Joan of Arc was called upon to answer, it was not the least heinous, that she had frequented the Tree and Fountain, near Dompré, which formed the rendezvous of the Fairies, and bore their name; that she had joined in the festive dance with the elves, who haunted this charmed spot; had accepted of their magical bouquets, and availed herself of their talismans, for the delivery of her country.—Vide Acta Judiciaria contra Johannam D'Arceam, vulgo vocutam Johanne la Pucelle.
The Reformation swept away many of the corruptions of the church of Rome; but the purifying torrent remained itself somewhat tinctured by the superstitious impurities of the soil over which it had passed. The trials of sorcerers and witches, which disgrace our criminal records, become even more frequent after the Reformation of the church; as if human credulity, no longer amused by the miracles of Rome, had sought for food in the traditionary records of popular superstition. A Judaical observation of the precepts of the Old Testament also characterized the Presbyterian reformers."Thou shalt not suffer a witch to live,"was a text, which at once (as they conceived) authorized their belief in sorcery, and sanctioned the penalty which they denounced against it. The Fairies were, therefore, in no better credit after the Reformation than before, being still regarded as actual daemons, or something very little better. A famous divine, Doctor Jasper Brokeman, teaches us, in his system of divinity, "that they inhabit in those places that are polluted with any crying sin, as effusion of blood, or where unbelief or superstitione have gotten the upper hand."—Description of Feroe.The Fairies being on such bad terms with the divines, those, who pretended to intercourse with them, were, without scruple, punished as sorcerers; and such absurd charges are frequently stated as exaggerations of crimes, in themselves sufficiently heinous.
Such is the case in the trial of the noted Major Weir, and his sister; where the following mummery interlards a criminal indictment, too infamously flagitious to be farther detailed: "9th April, 1670. Jean Weir, indicted of sorceries, committed by her when she lived and kept a school at Dalkeith: that she took employment from a woman, to speak in her behalf to theQueen of Fairii, meaning the Devil; and that another woman gave her a piece of a tree, or root, the next day, and did tell her, that as long as she kept the same, she should be able to do what she pleased; and that same woman, from whom she got the tree, caused her spread a cloth before her door, and set her foot upon it, and to repeat thrice, in the posture foresaid, these words,'All her losses and crosses go alongst to the doors,'which was truly a consulting with the devil, and an act of sorcery, &c. That after the spirit, in the shape of a woman, who gave her the piece of tree, had removed, she, addressing herself to spinning, and having spun but a short time, found more yarn upon the pirn than could possibly have come there by good means."[A]—Books of Adjournal.
[A]
It is observed in the record, that Major Weir, a man of the most vicious character, was at the same time ambitious of appearing eminently godly; and used to frequent the beds of sick persons, to assist them with his prayers. On such occasions, he put to his mouth a long staff, which he usually carried, and expressed himself with uncommon energy and fluency, of which he was utterly incapable when the inspiring rod was withdrawn. This circumstance, the result, probably, of a trick or habit, appearing suspicious to the judges, the staff of the sorcerer was burned along with his person. One hundred and thirty years have elapsed since his execution, yet no one has, during that space, ventured to inhabit the house of this celebrated criminal.
It is observed in the record, that Major Weir, a man of the most vicious character, was at the same time ambitious of appearing eminently godly; and used to frequent the beds of sick persons, to assist them with his prayers. On such occasions, he put to his mouth a long staff, which he usually carried, and expressed himself with uncommon energy and fluency, of which he was utterly incapable when the inspiring rod was withdrawn. This circumstance, the result, probably, of a trick or habit, appearing suspicious to the judges, the staff of the sorcerer was burned along with his person. One hundred and thirty years have elapsed since his execution, yet no one has, during that space, ventured to inhabit the house of this celebrated criminal.
Neither was the judgment of the criminal court of Scotland less severe against another familiar of the Fairies, whose supposed correspondence with the court of Elfland seems to have constituted the sole crime, for which she was burned alive. Her name was Alison Pearson, and she seems to have been a very noted person. In a bitter satire against Adamson, Bishop of St Andrews, he is accused of consulting with sorcerers, particularly with this very woman; and an account is given of her travelling through Breadalbane, in the company of the Queen of Faëry, and of her descrying, in the court of Elfland, many persons, who had been supposed at rest in the peaceful grave.[A]Among these we find two remarkable personages; the secretary, young Maitland of Lethington, and one of the old lairds of Buccleuch. The cause of their being stationed in Elfland probably arose from the manner of their decease; which, being uncommon and violent, caused the vulgar to suppose that they had been abstracted by the Fairies. Lethington, as is generally supposed, died a Roman death during his imprisonment in Leith; and the Buccleuch, whom I believe to be here meant, was slain in a nocturnal scuffle by the Kerrs, his hereditary enemies. Besides, they were both attached to the cause of Queen Mary, and to the ancient religion; and were thence, probably, considered as more immediately obnoxious to the assaults of the powers of darkness.[B]The indictment of Alison Pearson notices her intercourse with the Archbishop of St Andrews, and contains some particulars, worthy of notice, regarding the court of Elfland. It runs thus: "28th May, 1586. Alison Pearson, in Byrehill, convicted of witchcraft, and of consulting with evil spirits, in the form of one Mr William Simpsone, her cosin, who she affirmed was a gritt schollar, and doctor of medicine, that healed her of her diseases when she was twelve years of age; having lost the power of her syde, and having a familiaritie with him for divers years, dealing with charms, and abuseing the common people by her arts of witchcraft, thir divers years by-past.
[A]
For oght the kirk culd him forbid,He sped him sone, and gat the thrid;Ane carling of the quene of Phareis,That ewill win geir to elpliyne careis;Through all Brade Abane scho has bene,On horsbak on Hallow ewin;And ay in seiking certayne nightis,As scho sayis with sur silly wychirs:And names out nybours sex or sewin,That we belevit had bene in heawin;Scho said scho saw theme weill aneugh,And speciallie gude auld Balcleuch,The secretar, and sundrie uther:Ane William Symsone, her mother brother,Whom fra scho has resavit a buikeFor ony herb scho likes to luke;It will instruct her how to tak it,In saws and sillubs how to mak it;With stones that meikle mair can doe,In leich craft, where scho lays them toe:A thousand maladeis scho hes mendit;Now being tane, and apprehendit,Scho being in the bischopis cure,And keipit in his castle sure,Without respect of worldlie glamer,He past into the witches chalmer.Scottish Poems of XVI. Century,Edin. 1801,Vol. II, p. 320.
For oght the kirk culd him forbid,He sped him sone, and gat the thrid;Ane carling of the quene of Phareis,That ewill win geir to elpliyne careis;Through all Brade Abane scho has bene,On horsbak on Hallow ewin;And ay in seiking certayne nightis,As scho sayis with sur silly wychirs:And names out nybours sex or sewin,That we belevit had bene in heawin;Scho said scho saw theme weill aneugh,And speciallie gude auld Balcleuch,The secretar, and sundrie uther:Ane William Symsone, her mother brother,Whom fra scho has resavit a buikeFor ony herb scho likes to luke;It will instruct her how to tak it,In saws and sillubs how to mak it;With stones that meikle mair can doe,In leich craft, where scho lays them toe:A thousand maladeis scho hes mendit;Now being tane, and apprehendit,Scho being in the bischopis cure,And keipit in his castle sure,Without respect of worldlie glamer,He past into the witches chalmer.Scottish Poems of XVI. Century,Edin. 1801,Vol. II, p. 320.
[B]
Buccleuch was a violent enemy to the English, by whom his lands had been repeatedly plundered (SeeIntroduction,p. xxvi), and a great advocate for the marriage betwixt Mary and the dauphin, 1549. According to John Knox, he had recourse even to threats, in urging the parliament to agree to the French match. "The laird of Buccleuch," says the Reformer, "a bloody man, with many Gods wounds, swore, they that would not consent should do worse."
Buccleuch was a violent enemy to the English, by whom his lands had been repeatedly plundered (SeeIntroduction,p. xxvi), and a great advocate for the marriage betwixt Mary and the dauphin, 1549. According to John Knox, he had recourse even to threats, in urging the parliament to agree to the French match. "The laird of Buccleuch," says the Reformer, "a bloody man, with many Gods wounds, swore, they that would not consent should do worse."
"Item,For banting and repairing with the gude neighbours, and queene of Elfland, thir divers years by-past, as she had confest; and that she had friends in that court, which were of her own blude, who had gude acquaintance of the queene of Elfland, which might have helped her; but she was whiles well, and whiles ill, sometimes with them, a'nd other times away frae them; and that she would be in her bed haille and feire, and would not wytt where she would be the morn; and that she saw not the queene this seven years, and that she was seven years ill handled in the court of Elfland; that, however, she kad gude friends there, and that it was the gude neighbours that healed her, under God; and that she was comeing and going to St Andrews to haile folkes thir many years past.
"Item,Convict of the said act of witchcraft, in as far as she confest that the said Mr William Sympsoune, who was her guidsir sone, born in Stirleing, who was the king's smith, who, when about eight years of age, was taken away by ane Egyptian to Egypt; which Egyptian was a gyant, where he remained twelve years, "and then came home.
"Item,That she being in Grange Muir, with some other folke, she, being sick, lay downe; and, when alone, there came a man to her, clad in green, who said to her, if she would be faithful, he would do her good; but she, being feared, cried out, but naebodye came to her; so she said, if he came in God's name, and for the gude of her saule, it was well; but he gaid away: that he appeared to her another tyme like a lustie man, and many men and women with him; that, at seeing him, she signed herself and prayed, and past with them, and saw them making merrie with pypes, and gude cheir and wine, and that she was carried with them; and that when she telled any of these things, she was sairlie tormentit by them; and that the first time she gaed with them, she gat a sair straike frae one of them, which took all thepoustie[A]of her syde frae her, and left ane ill-far'd mark on her syde.
"Item,That she saw the gude neighbours make their sawes[B]with panns and fyres, and that they gathered the herbs before the sun was up, and they came verie fearful sometimes to her, and flaide[C]her very sair, which made her cry, and threatened they would use her worse than before; and, at last, they took away the power of her haile syde frae her, which made her lye many weeks. Sometimes they would come and sitt by her, and promise all that she should never want if she would be faithful, but if she would speak and telle of them, they should murther her; and that Mr William Sympsoune is with them, who healed her, and telt her all things; that he is a young man not six years older than herself, and that he will appear to her before the court comes; that he told her he was taken away by them, and he bidd her sign herself that she be not taken away, for the teind of them are tane to hell everie year.
[A]
Poustie—Power.
Poustie—Power.
[B]
Sawes—Salves.
Sawes—Salves.
[C]
Flaide—Scared.
Flaide—Scared.
"Item,That the said Mr William told her what herbs were fit to cure every disease, and how to use them; and particularlie tauld, that the Bishop of St Andrews laboured under sindrie diseases, sic as the riples, trembling, feaver, flux, &c. and bade her make a sawe, and anoint several parts of his body therewith, and gave directions for making a posset, which she made and gave him."
For this idle story the poor woman actually suffered death. Yet, notwithstanding the fervent arguments thus liberally used by the orthodox, the common people, though they dreaded even to think or speak about the Fairies, by no means unanimously acquiesced in the doctrine, which consigned them to eternal perdition. The inhabitants of the Isle of Man call them the "good people, and say they live in wilds, and forests, and on mountains, and shun great cities, because of the wickedness acted therein: all the houses are blessed where they visit, for they fly vice. A person would be thought impudently prophane who should suffer his family to go to bed, without having first set a tub, or pail, full of clean water, for those guests to bathe themselves in, which the natives aver they constantly do, as soon as ever the eyes of the family are closed, wherever they vouchsafe to come."—WALDREN'sWorks, p. 126. There are some curious, and perhaps anomalous facts, concerning the history of Fairies, in a sort of Cock-lane narrative, contained in a letter from Moses Pitt, to Dr Edward Fowler, Lord Bishop of Gloucester, printed at London in 1696, and preserved in Morgan'sPhoenix Britannicus,4to, London 1732.
Anne Jefferies was born in the parish of St Teath, in the county of Cornwall, in 1626. Being the daughter of a poor man, she resided as servant in the house of the narrator's father, and waited upon the narrator himself, in his childhood. As she was knitting stockings in an arbour of the garden, "six small people, all in green clothes," came suddenly over the garden wall; at the sight of whom, being much frightened, she was seized with convulsions, and continued so long sick, that she became as a changeling, and was unable to walk. During her sickness, she frequently exclaimed, "They are just gone out of the window! they are just gone out of the window! do you not see them?" These expressions, as she afterwards declared, related to their disappearing. During the harvest, when every one was employed, her mistress walked out; and dreading that Anne, who was extremely weak and silly, might injure herself, or the house, by the fire, with some difficulty persuaded her to walk in the orchard till her return. She accidentally hurt her leg, and, at her return, Anne cured it, by stroking it with her hand. She appeared to be informed of every particular, and asserted, that she had this information from the Fairies, who had caused the misfortune. After this, she performed numerous cures, but would never receive money for them. From harvest time to Christmas, she was fed by the Fairies, and eat no other victuals but theirs. The narrator affirms, that, looking one day through the key-hole of the door of her chamber, he saw her eating; and that she gave him a piece of bread, which was the most delicious he ever tasted. The Fairies always appeared to her in even numbers; never less than two, nor more than eight, at a time. She had always a sufficient stock of salves and medicines, and yet neither made, nor purchased any; nor did she ever appear to be in want of money. She, one day, gave a silver cup, containing about a quart, to the daughter of her mistress, a girl about four years old, to carry to her mother, who refused to receive it. The narrator adds, that he had seen her dancing in the orchard among the trees, and that she informed him she was then dancing with the Fairies. The report of the strange cures which she performed, soon attracted the attention of both ministers and magistrates. The ministers endeavoured to persuade her, that the Fairies by which she was haunted, were evil spirits, and that she was under the delusion of the devil. After they had left her, she was visited by the Fairies, while in great perplexity; who desired her to cause those, who termed them evil spirits, to read that place of scripture,First Epistle of John,, chap. iv. v. 1,—Dearly beloved, believe not every spirit, but try the spirits, whether they are of God,&c. Though Anne Jefferies could not read, she produced a Bible folded down at this passage. By the magistrates she was confined three months, without food, in Bodmin jail, and afterwards for some time in the house of Justice Tregeagle. Before the constable appeared to apprehend her, she was visited by the Fairies, who informed her what was intended, and advised her to go with him. When this account was given, on May 1, 1696, she was still alive; but refused to relate any particulars of her connection with the Fairies, or the occasion on which they deserted her, lest she should again fall under the cognizance of the magistrates.
Anne Jefferies' Fairies were not altogether singular in maintaining their good character, in opposition to the received opinion of the church. Aubrey and Lily, unquestionably judges in such matters, had a high opinion of these beings, if we may judge from the following succinct and business-like memorandum of a ghost-seer. "Anno 1670. Not far from Cirencester was an apparition. Being demanded whether a good spirit or a bad, returned no answer, but disappeared with a curious perfume, and most melodious twang. M.W. Lilly believes it was a Fairie. So Propertius,
Omnia finierat; tenues secessit in auras,
Mansit odor possis scire fuisse Deam!"
AUBREY'SMiscellanies,p. 80.
A rustic, also, whom Jackson taxed with magical practices, about 1620, obstinately denied that the good King of the Fairies had any connection with the devil; and some of the Highland seers, even in our day, have boasted of their intimacy with the elves, as an innocent and advantageous connection. One Maccoan, in Appin, the last person eminently gifted with the second sight, professed to my learned and excellent friend, Mr Ramsay, of Ochtertyre, that he owed his prophetic visions to their intervention.
VI. There remains yet another cause to be noticed, which seems to have induced a considerable alteration into the popular creed of England, respecting Fairies. Many poets of the sixteenth century, and, above all, our immortal Shakespeare, deserting the hackneyed fictions of Greece and Rome, sought for machinery in the superstitions of their native country. "The fays, which nightly dance upon the wold," were an interesting subject; and the creative imagination of the bard, improving upon the vulgar belief, assigned to them many of those fanciful attributes and occupations, which posterity have since associated with the name of Fairy. In such employments, as rearing the drooping flower, and arranging the disordered chamber, the Fairies of South Britain gradually lost the harsher character of the dwarfs, or elves. Their choral dances were enlivened by the introduction of the merry goblinPuck,[A]for whose freakish pranks they exchanged their original mischievous propensities. The Fairies of Shakespeare, Drayton, and Mennis, therefore, at first exquisite fancy portraits, may be considered as having finally operated a change in the original which gave them birth.[B]
[A]
Robin Goodfellow, or Hobgoblin, possesses the frolicksome qualities of the FrenchLutin. For his full character, the reader is referred to theReliques of Ancient Poetry. The proper livery of this sylvan Momus is to be found in an old play. "Enter Robin Goodfellow, in a suit of leather, close to his body, his hands and face coloured russet colour, with a flail."—Grim, the Collier of Croydon, Act 4, Scene 1.At other times, however, he is presented in the vernal livery of the elves, his associates:Tim."I have made"Some speeches, sir, ill verse, which have been spoke"By agreen Robin Goodfellow, from Cheapside conduit,"To my father's company."The City Match, Act I, Scene 6.
Robin Goodfellow, or Hobgoblin, possesses the frolicksome qualities of the FrenchLutin. For his full character, the reader is referred to theReliques of Ancient Poetry. The proper livery of this sylvan Momus is to be found in an old play. "Enter Robin Goodfellow, in a suit of leather, close to his body, his hands and face coloured russet colour, with a flail."—Grim, the Collier of Croydon, Act 4, Scene 1.At other times, however, he is presented in the vernal livery of the elves, his associates:
Tim."I have made"Some speeches, sir, ill verse, which have been spoke"By agreen Robin Goodfellow, from Cheapside conduit,"To my father's company."The City Match, Act I, Scene 6.
[B]
The Fairy land, and Fairies of Spenser, have no connection with popular superstition, being only words used to denote an Utopian scene of action, and imaginary or allegorical characters; and the title of the "Fairy Queen" being probably suggested by the elfin mistress of Chaucer'sSir Thopas. The stealing of the Red Cross Knight, while a child, is the only incident in the poem which approaches to the popular character of the Fairy:—A Fairy thee unweeting reft;There as thou sleptst in tender swadling band,And her base elfin brood there for thee left:Such men do changelings call, so chang'd by Fairies theft.Book I. Canto10.
The Fairy land, and Fairies of Spenser, have no connection with popular superstition, being only words used to denote an Utopian scene of action, and imaginary or allegorical characters; and the title of the "Fairy Queen" being probably suggested by the elfin mistress of Chaucer'sSir Thopas. The stealing of the Red Cross Knight, while a child, is the only incident in the poem which approaches to the popular character of the Fairy:
—A Fairy thee unweeting reft;There as thou sleptst in tender swadling band,And her base elfin brood there for thee left:Such men do changelings call, so chang'd by Fairies theft.Book I. Canto10.
While the fays of South Britain received such attractive and poetical embellishments, those of Scotland, who possessed no such advantage, retained more of their ancient, and appropriate character. Perhaps, also, the persecution which these sylvan deities underwent, at the instance of the stricter presbyterian clergy, had its usual effect, in hardening their dispositions, or at least in rendering them more dreaded by those among whom they dwelt. The face of the country, too, might have some effect; as we should naturally attribute a less malicious disposition, and a less frightful appearance, to the fays who glide by moon-light through the oaks of Windsor, than to those who haunt the solitary heaths and lofty mountains of the North. The fact at least is certain; and it has not escaped a late ingenious traveller, that the character of the Scottish Fairy is more harsh and terrific than that which is ascribed to the elves of our sister kingdom.—See STODDART'SView of Scenery and Manners in Scotland.
The Fairies of Scotland are represented as a diminutive race of beings, of a mixed, or rather dubious nature, capricious in their dispositions, and mischievous in their resentment. They inhabit the interior of green hills, chiefly those of a conical form, in Gaelic termedSighan, on which they lead their dances by moon-light; impressing upon the surface the mark of circles, which sometimes appear yellow and blasted, sometimes of a deep green hue; and within which it is dangerous to sleep, or to be found after sun-set. The removal of those large portions of turf, which thunderbolts sometimes scoop out of the ground with singular regularity, is also ascribed to their agency. Cattle, which are suddenly seized with the cramp, or some similar disorder, are said to beelf-shot; and the approved cure is, to chafe the parts affected with a blue bonnet, which, it may be readily believed, often restores the circulation. The triangular flints, frequently found in Scotland, with which the ancient inhabitants probably barbed their shafts, are supposed to be the weapons of Fairy resentment, and are termedelf-arrow heads. The rude brazen battle-axes of the ancients, commonly calledcelts, are also ascribed to their manufacture. But, like the Gothic duergar, their skill is not confined to the fabrication of arms; for they are heard sedulously hammering in linns, precipices, and rocky or cavernous situations where, like the dwarfs of the mines, mentioned by Georg. Agricola, they busy themselves in imitating the actions and the various employments of men. The brook of Beaumont, for example, which passes, in its course, by numerous linns and caverns, is notorious for being haunted by the Fairies; and the perforated and rounded stones, which are formed by trituration in its channel, are termed, by the vulgar, fairy cups and dishes. A beautiful reason is assigned, by Fletcher, for the fays frequenting streams and fountains. He tells us of
A virtuous well, about whose flowery banks
The nimble-footed Fairies dance their rounds,
By the pale moon-shine, dipping oftentimes
Their stolen children, so to make them free
From dying flesh, and dull mortality.
Faithful Shepherdess.
It is sometimes accounted unlucky to pass such places, without performing some ceremony to avert the displeasure of the elves. There is, upon the top of Minchmuir, a mountain in Peebles-shire, a spring, called theCheese Well, because, anciently, those who passed that way were wont to throw into it a piece of cheese, as an offering to the Fairies, to whom it was consecrated.
Like thefeld elfenof the Saxons, the usual dress of the Fairies is green; though, on the moors, they have been sometimes observed in heath-brown, or in weeds dyed with the stoneraw, or lichen.[A]They often ride in invisible procession, when their presence is discovered by the shrill ringing of their bridles. On these occasions, they sometimes borrow mortal steeds; and when such are found at morning, panting and fatigued in their stalls, with their manes and tails dishevelled and entangled, the grooms, I presume, often find this a convenient excuse for their situation; as the common belief of the elves quaffing the choicest liquors in the cellars of the rich (see the story of Lord Duffus below), might occasionally cloak the delinquencies of an unfaithful butler.
[A]
Hence the hero of the ballad is termed an "elfin grey."
Hence the hero of the ballad is termed an "elfin grey."
The Fairies, beside their equestrian processions, are addicted it would seem, to the pleasures of the chace. A young sailor, travelling by night from Douglas, in the Isle of Man, to visit his sister, residing in Kirk Merlugh, heard the noise of horses, the holla of a huntsman, and the sound of a horn. Immediately afterwards, thirteen horsemen, dressed in green, and gallantly mounted, swept past him. Jack was so much delighted with the sport, that he followed them, and enjoyed the sound of the horn for some miles; and it was not till he arrived at his sister's house that he learned the danger which he had incurred. I must not omit to mention, that these little personages are expert jockeys, and scorn to ride the little Manks ponies, though apparently well suited to their size. The exercise therefore, falls heavily upon the English and Irish horses brought into the Isle of Man. Mr Waldron was assured by a gentleman of Ballafletcher, that he had lost three or four capital hunters by these nocturnal excursions.—WALDRON'SWorks, p. 132. From the same author we learn, that the Fairies sometimes take more legitimate modes of procuring horses. A person of the utmost integrity informed him, that, having occasion to sell a horse, he was accosted among the mountains by a little gentleman plainly dressed, who priced his horse, cheapened him, and, after some chaffering, finally purchased him. No sooner had the buyer mounted, and paid the price, than, he sunk through the earth, horse and man, to the astonishment and terror of the seller; who experienced, however, no inconvenience from dealing with so extraordinary a purchaser.—Ibid.p. 135.
It is hoped the reader will receive, with due respect, these, and similar stories, told by Mr Waldron; for he himself, a scholar and a gentleman, informs us, "as to circles in grass, and the impression of small feet among the snow, I cannot deny but I have seen them frequently, and once thought I heard a whistle, as though in my ear, when nobody that could make it was near me." In this passage there is a curious picture of the contagious effects of a superstitious atmosphere. Waldron had lived so long among the Manks, that he was almost persuaded to believe their legends.
From theHistory of the Irish Bards, by Mr Walker, and from the glossary subjoined to the lively and ingeniousTale of Castle Rackrent, we learn, that the same ideas, concerning Fairies, are current among the vulgar in that country. The latter authority mentions their inhabiting the ancient tumuli, calledBarrows, and their abstracting mortals. They are termed "the good people;" and when an eddy of wind raises loose dust and sand, the vulgar believe that it announces a Fairy procession, and bid God speed their journey.
The Scottish Fairies, in like manner, sometimes reside in subterranean abodes, in the vicinity of human habitations or, according to the popular phrase, under the "door-stane," or threshold; in which situation, they sometimes establish an intercourse with men, by borrowing and lending, and other kindly offices. In this capacity they are termed "the good neighbours,"[A]from supplying privately the wants of their friends, and assisting them in all their transactions, while their favours are concealed. Of this the traditionary story of Sir Godfrey Macculloch forms a curious example.
[A]
Perhaps this epithet is only one example, among many, of the extreme civility which the vulgar in Scotland use towards spirits of a, dubious, or even a determinedly mischievous, nature. The archfiend himself is often distinguished by the softened title of the "good-man." This epithet, so applied, must sound strange to a southern ear; but, as the phrase bears various interpretations, according to the places where it is used, so, in the Scottish dialect, thegood-man of such a placesignifies the tenant, or life-renter, in opposition to the laird, or proprietor. Hence, the devil is termed the good-man, or tenant, of the infernal regions. In the book of the Universal Kirk, 13th May, 1594, mention is made of "the horrible superstitioune usit in Garioch, and dyvers parts of the countrie, in not labouring a parcel of ground dedicated to the devil, under the title of theGuid-man's Croft." Lord Hailes conjectured this to have been thetenenosadjoining to some ancient Pagan temple. The unavowed, but obvious, purpose of this practice, was to avert the destructive rage of Satan from the neighbouring possessions. It required various fulminations of the General Assembly of the Kirk to abolish a practice bordering so nearly upon the doctrine of the Magi.
Perhaps this epithet is only one example, among many, of the extreme civility which the vulgar in Scotland use towards spirits of a, dubious, or even a determinedly mischievous, nature. The archfiend himself is often distinguished by the softened title of the "good-man." This epithet, so applied, must sound strange to a southern ear; but, as the phrase bears various interpretations, according to the places where it is used, so, in the Scottish dialect, thegood-man of such a placesignifies the tenant, or life-renter, in opposition to the laird, or proprietor. Hence, the devil is termed the good-man, or tenant, of the infernal regions. In the book of the Universal Kirk, 13th May, 1594, mention is made of "the horrible superstitioune usit in Garioch, and dyvers parts of the countrie, in not labouring a parcel of ground dedicated to the devil, under the title of theGuid-man's Croft." Lord Hailes conjectured this to have been thetenenosadjoining to some ancient Pagan temple. The unavowed, but obvious, purpose of this practice, was to avert the destructive rage of Satan from the neighbouring possessions. It required various fulminations of the General Assembly of the Kirk to abolish a practice bordering so nearly upon the doctrine of the Magi.
As this Gallovidian gentleman was taking the air on horseback, near his own house, he was suddenly accosted by a little old man, arrayed in green, and mounted upon a white palfrey. After mutual salutation, the old man gave Sir Godfrey to understand, that he resided under his habitation, and that he had great reason to complain of the direction of a drain, or common sewer, which emptied itself directly into his chamber of dais,[A]Sir Godfrey Macculloch was a good deal startled at this extraordinary complaint; but, guessing the nature of the being he had to deal with, he assured the old man, with great courtesy, that the direction of the drain should be altered; and caused it be done accordingly. Many years afterwards, Sir Godfrey had the misfortune to kill, in a fray, a gentleman of the neighbourhood. He was apprehended, tried, and condemned.[B]The scaffold, upon which his head was to be struck off, was erected on the Castle-hill of Edinburgh; but hardly had he reached the fatal spot, when the old man, upon his white palfrey, pressed through the crowd, with the rapidity of lightning. Sir Godfrey, at his command, sprung on behind him; the "good neighbour" spurred his horse down the steep bank, and neither he nor the criminal were ever again seen.
[A]
The best chamber was thus currently denominated in Scotland, from the Frenchdais, signifying that part of the ancient halls which was elevated above the rest, and covered with a canopy. The turf-seats, which occupy the sunny side of a cottage wall, is also termed thedais.
The best chamber was thus currently denominated in Scotland, from the Frenchdais, signifying that part of the ancient halls which was elevated above the rest, and covered with a canopy. The turf-seats, which occupy the sunny side of a cottage wall, is also termed thedais.
[B]
In this particular, tradition coincides with the real fact; the trial took place in 1697.
In this particular, tradition coincides with the real fact; the trial took place in 1697.
The most formidable attribute of the elves, was their practice of carrying away, and exchanging, children; and that of stealing human souls from their bodies. "A persuasion prevails among the ignorant," says the author of a MS. history of Moray, "that, in a consumptive disease, the Fairies steal away the soul, and put the soul of a Fairy in the room of it." This belief prevails chiefly along the eastern coast of Scotland, where a practice, apparently of druidical origin, is used to avert the danger. In the increase of the March moon, withies of oak and ivy are cut, and twisted into wreaths or circles, which they preserve till next March. After that period, when persons are consumptive, or children hectic, they cause them to pass thrice through these circles. In other cases the cure was more rough, and at least as dangerous as the disease, as will appear from the following extract:
"There is one thing remarkable in this parish of Suddie (in Inverness-shire), which I think proper to mention. There is a small hill N.W. from the church, commonly called Therdy Hill, or Hill of Therdie, as some term it; on the top of which there is a well, which I had the curiosity to view, because of the several reports concerning it. When children happen to be sick, and languish long in their malady, so that they almost turned skeletons, the common people imagine they are taken away (at least the substance) by spirits, called Fairies, and the shadow left with them; so, at a particular season in summer, they leave them all night themselves, watching at a distance, near this well, and this they imagine will eitherend or mend them; they say many more do recover than do not. Yea, an honest tenant who lives hard by it, and whom I had the curiosity to discourse about it, told me it has recovered some, who were about eight or nine years of age, and to his certain knowledge they bring adult persons to it; for, as he was passing one dark night, he heard groanings, and coming to the well, he found a man, who had been long sick, wrapped in a plaid, so that he could scarcely move, a stake being fixed in the earth, with a rope, or tedder, that was about the plaid; he had no sooner enquired what he was, but he conjured him to loose him, and out of sympathy he was pleased to slacken that, wherein he was, as I may so speak, swaddled; but, if I right remember, he signified, he did not recover."—Account of the Parish of Suddie,apudMacfarlane's MSS.
According to the earlier doctrine, concerning the original corruption of human nature, the power of daemons over infants had been long reckoned considerable, in the period intervening between birth and baptism. During this period, therefore, children were believed to be particularly liable to abstraction by the Fairies, and mothers chiefly dreaded the substitution of changelings in the place of their own offspring. Various monstrous charms existed in Scotland, for procuring the restoration of a child, which had been thus stolen; but the most efficacious of them was supposed to be, the roasting of the suppositious child upon the live embers, when it was believed it would vanish, and the true child appear in the place, whence it had been originally abstracted.[A]