FAERIE FOLKLORE IN

MEDIEVAL TALES AN INTRODUCTION

Table of Contents

Introduction................................................................................................. 3
Technicalities ........................................................................................................................ 3

Faeries, Fay, Fey................................................................................................................... 4

The Role of the Faeries ........................................................................................................ 4

The Commoners ......................................................................................... 6

Household Helpers ............................................................................................................... 6

The Grieving Dead ................................................................................................................ 7

The Nasty Ones .................................................................................................................... 7

The Wild Ones ....................................................................................................................... 9

Changelings .............................................................................................. 10

The Lords and Ladies............................................................................... 11

Tuatha de Danann .............................................................................................................. 11

The Sidhe............................................................................................................................. 11

The Nature of the Fae ............................................................................... 13

The Wild Hunt or Host of Unforgiven Dead ..................................................................... 13

Not-so-Fallen Angels.......................................................................................................... 13

The Gifts and Woes of the Fae ................................................................ 15

The Gifts of the Fae ............................................................................................................ 15

The Curses of the Fae ........................................................................................................ 15

Faerie Morality .................................................................................................................... 16

Glamour ............................................................................................................................... 17

Conclusion .......................................................................................................................... 17

References .......................................................................................................................... 18
Introduction
Although every country has at least at some point of time had its share of beliefs in
mythological creatures that have been thought to affect the everyday lives of people, few cultures can
boast as widely spread, well detailed and rich tapestry of tales as composes the fairy folklore of the
British Isles.

In this paper I am going to introduce the faeries of medieval legends, tales and folklore of the
British Isles. I will place emphasis on the inspection of the natures and characteristics of the individual
faery types in the tales. I will also explore some of the common denominators that bind these different
types together, point out a few common concepts that are universal in the faerie legends of the British
Isles and mention some of the more curious details, exceptions and variations of the superstitions.

It is not my intention to analyze any of these legends and myths deeply; I will place more
importance in introducing a variety of different ideas than in exploring any one of them thoroughly.
Although many faerie legends clearly share obvious common roots, the legends and superstitions
concerning them can vary immensely between regions. Thus trying to create stereotypes or
generalizations is not desirable or even possible. Instead of this I will try to introduce as many aspects
of the faerie folklore as possible within the context of this paper, and provide notes on some regional
variances as they are found.

Technicalities
Most of the names of the faerie types have several different forms of writing. For instance, the
brownie is also known as bwca, hob, hobman, bwbachod, hobgoblin, dobie and bog (and many other
names), while the sluagh have been known as slaugh and sluag (Lindeman), and the phooka as
pooka, pouka and puck (Briggs 1976: 229).

The spelling problem is made even more frustrating by the fact that the different types of
spelling might as easily as not point to sub-categories of the same faerie types. One example of this is
the sluagh: Briggs (1967: 19) agrees that sluagh (the host of unforgiven dead) is the Scottish version
of the faerie type, while Lindeman argues that sluagh would be the Irish version and that the Scottish
form of the faerie is sluag (the Scottish wild hunt), which in Garvin's text appears as slaugh. Likewise,
the word 'faerie' could also be spelled as 'fairy', 'fairie' or 'faery'.

I will be using the most commonly known spelling form, or in absence of that, whatever form
happens to please me; for example, I have generally chosen to use the term 'faerie', but I also use
'faery' in certain compound words, such as 'Faeryland'. When describing all different kinds of faeries, I
may at times use the term 'fae'. For the sake of being more easily comprehensible, I have sacrificed
readability by using italics in the names of the faerie types, like pooka or Tuatha de Danann, and in all
faerie-specific terminology, such as glamour or Unseelie Court.
 Although it is not a major point, I think that it is worth mentioning that many of the names of the
different types of faeries lack plural endings. For example Tuatha de Danann, sidhe, sluagh and pooka
are both the singular and plural forms of the words.

Lastly, the categorization made in the tiles of this paper (e.g. as Lords and Ladies or
commoners) are my attempt to enhance the readability of this introductory paper and should not be
considered as categories per se among the folklore.

Faeries, Fay, Fey

Defining the term 'faerie' is not easy; some definitions include only specific, pre-Christian types
of mythological creatures while other definitions include all of the spirits, angels and supernatural
animals as well as the souls of the dead. I will take a middle road and include the spirits and the souls
of the dead, since the dead and the faeries have an intimate connection in the folklore of the British
Isles. I will not include supernatural animals except for the kelpies and selkies, who are portrayed as
intelligent and self-aware. I will similarly exclude the angels except in two instances, to which I will
return later in the paper.

Although the faeries vary quite much from tale to tale, there are some common faerie types in
both legends and folklore. An amusing notion is that the restrictiveness of these types depends on the
'social status' of the faerie type; the noble and beautiful sidhe and Tuatha de Danann are well-defined
faerie 'races', and most of the individual faeries of these types share the same qualities and
characteristics, while the goblins, pooka and other common folk have much looser definitions and
more variation within their ranks.

The Roles of the Faeries

In every culture there is and has been a need to explain the unexplainable; to catalogue the
world into understandable concepts related to each other (Lvi-Strauss 1974: 8-10). This
catalogization has been performed through the means available to each culture at each specific point
of time through mythological concepts, religion or modern science among other methods.

As with all mythology (Lvi-Strauss 1974: 9-13), the faerie folklore of the British Isles is created
through this process of catalogization and contextualization through peoples need to explain the
way the world functions and their own place in the world, and through their trying to create boundaries
and basis for cultural concepts as well as through trying to explain different phenomena in nature.

It has been speculated that some of the faerie folklore as well as many other mythological
concepts would be created as metaphoric images used to convey warnings; for example, the kelpies
as explained below might have been used as metaphoric imagery to warn people from trying to
ride unfamiliar horses (which might behave aggressively) or from reaching and falling into lakes and
drowning. However, as Siikala (1992: 157-158) argues, abstract conceptualization is foreign to
cultures that categorize their world through mythological concepts, and therefore for example a
thunder bird a bird seen to represent thunder is not viewed or understood in such a culture as a
metaphor for thunder, but as the concrete personification of thunder; thus, the metaphoric image of a
faerie causing somebodys drowning would not be seen as a metaphor inside the culture, but the
faerie would be seen as the real and concrete cause of death.

Although the roles the different faerie types filled within the culture are partially explored in this
paper, the paper concentrates on introducing and examining the different types as they are presented
in the tales; the scope of this paper does not allow a deeper inspection of the educational and
explanatory functions for which faerie folklore was used in the medieval British Isles.
The Commoners
Belief in tutelary spirits is found in nearly every culture. In some cultures there are ancestral
spirits who protect the household while in others there are faeries and spirits that are attached to the
house or the family. In either case it is seen as extremely bad to lose the protection, help and luck
provided by them, and there are many tales to exemplify what happens when the family loses (usually
through greed, misery or blunder in etiquette) the help of the supernatural element.

In the British Isles there was belief in both ancestral protectors and faerie helpers, and since the
border between the dead and the faeries were quite shallow, it is sometimes hard to draw any lines
between them. I will start the introduction of these 'commoners' with some of the so-called household
faeries, and continue to ancestral faeries.

Household Helpers
The English brownies and its Welsh counterparts, the bwbach and bwca are perfect examples
of tutelary faeries. These faeries were usually seen as household helpers (quite like the Finnish
tonttu): they cleaned up untidy rooms, finished unfinished tasks, made bread, harvested grain and
mended broken items (especially tools). Even more importantly, they were seen to bring luck to the
households they lived in.

Curiously most of the tales in which brownies appear tell about households that manage to drive
them away by angering them, which is usually very easy, for the brownies seem to have a very strict
code of etiquette. Although this etiquette varies greatly from tale to tale, there are some common
concepts that appear in most of the legends: brownies demand a nightly bowl of milk or cream, and
sometimes a honey cake. The milk and cream have to be of good quality, and the cakes have to be
made out of good ingredients, or the brownie will be angry; one feature that is common to nearly all
English faerie legend is the faeries' hate of misers and greedy people. The food is to be left out for the
brownie to take as he wishes, and not given directly. In fact, the brownies should never be given gifts,
for they become extremely offended when offered reward for their services

Other usual ways of angering the brownies included giving them a nickname (I will give an
example of this in the section when discussing the boggarts), performing some of their duties,
thanking them, cursing them, forgetting to give them food and giving them clothing. Forgetting to give
the brownies food and giving them clothing seems to be the most popular ways of angering them in
the tales; many of the tales are center around someone doing either of these. However, these
methods seem to contradict each other very often: in the majority of the tales the brownie of a house is
angered because the family gives him clothing, yet in some tales he is angered because the family did
not give him clothing (Briggs 1976: 32).

Sometimes, when a brownie got angry, he was either replaced by or transformed into a boggart,
a malicious and unhelpful version of the brownie. The boggarts were dark, hairy and dressed in
tattered clothes. They were quite ugly and deformed, and they had oversized hands and clumsy feet.
The boggarts were used to explain small accidents and nasty things, as well as the strange noises
and creaking in the night. They were also thought to blow out candles, hide small tools and equipment
and make babies cry.

The bogies can been seen as a hybrid of boggarts and brownies. They were mischievous but
harmless faeries, who amused themselves by doing stupid and uncreative pranks, like pulling blankets
from beds on cold nights and hiding small items. The bogies were quite interested in gossip; they liked
to spy on people and listen to their conversation.

Although the brownies, bogies and boggarts could be annoying and sometimes even
dangerous, in most of the tales the occupants of the boggart-infested houses found ways to make
them leave. One of the most common methods was to give the faerie a name (or, in later versions, to
baptise him). Briggs tells us a typical version of these tales:

"A Brownie on the Celtic fringe, on the edge of the Gaelic-speaking country in Pertshire,
haunted Altmor Burn, not far from Pitlochry. He used to be heared paddling and splashing in the
burn, then he would go up with wet feet to the farm near, and if everything had been left untidy
he would tidy it, but if it was left neat he would throw everything about. It was counted unlucky to
meet him, and the road was avoided at night. He was laid, not by a gift of clothes, but by a
nickname. A man returning very merry from the market one dark night heard him splashing
about in the burn, and cried out jovially, 'Well, Puddlefoot, how is it with you this night?' The
Brownie was horrified. 'Oh! Oh!' he cried, 'Ive gotten a name! Tis Puddlefoot they call me!' And
he vanished, never to haunt the place again." (Briggs 1976: 29)

The Grieving Dead

The best example of ancestral faeries is the Irish banshee (Briggs 1976: 25) (also known as the
bean sidhe), who was seen as a long-dead virgin belonging to the family. At first the banshee was
seen as a good, grieving spirit who appeared to warn a family member of a certain death, but after a
time the legend evolved to the point where the banshee lost its grief and sympathy and became just
an evil harbinger of death. As the tale evolved even further, the banshee's song transformed from a
message to the reason of somebody's death.

The Scottish version of this faerie is the bean-nighe, who, unlike the Irish version, is anything
but beautiful: she has one nostril, one large tooth and webbed feet. She is usually spotted at the
riverside washing the clothes of one who is destined to die (Briggs 1976: 25).

The Nasty Ones

Although the boggarts and bogies were seen as annoying and sometimes even dangerous, they
were not even nearly as nasty as some of the really bad faeries. Although they caused harm and
mischief, and sometimes even caused (directly or indirectly) someone's death, their actions were
usually at least somehow justifiable. In most of the legends they stopped their mischief before any
serious harm was done.
 Not surprisingly the line between the less harmful faeries and truly dangerous faeries was
between home and wilderness: the helpful faeries lived and worked in the house, courtyard or fields,
while the nasty ones lived in forests, rivers, marshes and moors. Prime examples of the evil spirits are
the kelpies, will-o-the-wisps and the redcaps.

The Scottish kelpies were spirits of water, who left their watery homes to find victims whom they
might drown (quite like the east-Slavic rusalka or the Finnish nkki). In order to accomplish this, the
kelpie changed his form into a magnificent horse, handsome, seaweed-haired young lord or hairy
man, and lured people into lakes and rivers. Briggs tells a typical kelpie tale:

"One story commonly told was of seven little girls who were out walking on a Sunday, and saw
a pretty little horse walking near the lochside. One after another they got on its back, which
gradually lengthened itself so that there was room for them all. A little boy who was with them
noticed this and refused to join them. The horse turned its head and suddenly yelled 'Come on,
little scabby-head, get up too!' The boy ran for his life and hid among the boulders where the
thing could not get at him. When it saw this it turned and dashed into the loch with the seven
girls on its back. And nothing of them except their entrails ever came to land." (Briggs 1976: 57)

The kelpies had also other ways to lure their victims into the water. For example, dracae
(another Scottish version of the kelpie; the singular form is in some tales draca and in some tales
drac) lured their victims into their underwater domains by leaving gold or jewels floating on the surface
of the water and abducting the people who reached for them, taking them into subterranean caves
where the victims were used as slaves. According to some of these tales blessing the floating
treasures made them safe for taking (Lindeman, Garvin).

Although some of the tales about kelpies tell of resourceful lords who were able to enslave a
kelpie with a magic bridle, most tales are quite like Briggs' story. As mentioned earlier, these tales
were used to make children cautious of rivers and lakes, so that they would not drown in them
accidentally.

Tales about will-o-the-wisps were used similarly to warn children (and adults) from going to the
forests alone. Will-o-the-wisps (also known as ignus fatuus [lit. 'foolish fire'], Ellylldans, fairy lights,
corpse-candles, peg-a-lanterns, will-o'the-wykes, Joan-in-the-wads, Hinky-Punks as well as many
other names; Briggs 1967: 52 among others) were thought to be imps, pixies or souls of mischievous,
unbaptized children, who appeared as faint lights on marshes and bogs on still nights after sunset. In
many tales will-o-the-wisps try to lure people from the road deeper and deeper into the forests, until
the victims either drown in a swamp or lose their way and starve to death.

While the kelpies and will-o-the-wisps of the legends were evil and malicious, even they can not
be compared with redcaps, the short, bloodthirsty and gruesome goblins of the Lowland (Briggs 1976:
57). The redcaps got their name from the caps they wore: they used to dye them in the blood of their
victims. The redcaps were thought to live in abandoned towers and castles where evil deeds had been
done (by this aspect they could be seen as even more degenerated boggarts).

The redcaps were described as short, old men with red eyes, arms that ended in sharp talons
and a large mouth full of sharp teeth. Unlike most of the other faeries, the redcaps were not vulnerable
to iron; they even bragged about this by using iron boots. In most of the folklore, travellers who strayed
to the dwellings of redcaps were killed and eaten. The only way to defend against a redcap was to
recite the scriptures. If this was done, the redcap would vanish with a scream, leaving one large tooth
to the spot where it had stood. This form of defence is naturally a Christian addition to the old legend.

In addition to the man-eating redcaps, there were faeries with vampiric characteristics. One
example of this would be the Scottish baobhan sith, of whom Garvin gives a good example:

"Four men were hunting in the wilds of Ross-shire, and took refuge for the night in a deserted
shieling. To keep themselves warm they began to dance. Three of them danced, and one
supplied the mouth music. As they danced one of them wished that their sweethearts were with
them. At once four beautiful girls came into the building, in green clothes, with long golden hair.
Three of them danced, and one sat by the singer. Presently the singer noticed drops of blood
falling from his friends. He started up, and his partner flew at him. He escaped from her, and
took refuge among the horses, where he was safe until daybreak. In the morning he went back
to the shieling, and found the bloodless bodies of his companions, sucked to death by the
dreadful baobhan sith" (Garvin).

The Wild Ones

Not all of the faeries who lived in wilderness were seen as evil or bloodthirsty. Some of the wild
faeries of the legends dwelled in forests because they wanted to live with animals, while others
wanted to stay as far from humans as possible. The pooka and the selkies are good examples of
these kinds of faeries.

The pooka (also known as phooka, pouka and puck) are described by the legends as a truly
wild race of faeries, who live in forests and are able to change form from one animal to another.
Although the pooka are not evil, they are mischievous: in some tales a pooka appears as a tame pony,
offering a ride to careless people. When the traveller mounts the pony, it starts to run faster and faster
through marshes, thorn-bushes and forests, until it suddenly throws the rider into a ditch or mudpool
(Lindeman). Although this resembles the behaviour of a kelpie, there is one major difference: the
pooka's victims tend to remain alive, with no serious injuries. It seems that the pooka do these trick
just to amuse itself, with no malicious intents.

The selkies, or seal people, appear in tales as gentle, humble and loving folk who can change
their forms from a human to a seal. In most of the tales the selkies appear in, they are described as
dying people, whose death is being caused by ignorant men who hunt and eat them. In spite of this,
the selkies are nearly never portrayed as angry, bitter or vengeful. An exception of this is made by
some tales where selkies sink ships and cause storms to avenge the hunting of seals (Lindeman).

In most of the selkie tales a good-natured seal hunter catches a selkie, realises what he has
catched, releases the selkie, promises to change his career and is handsomely rewarded. The other
major brand of selkie tales is quite different: in these tales a man sees a female selkie who comes
ashore and sheds her skin (the selkies must do this to become human), and sneaks to the beach,
stealing the skin. With the skin, the man forces the selkie to remain on dry land and to become his
wife; the man usually tells her that he will burn the sealskin if she will not marry him. The tale usually
ends in the selkie finding her sealskin and escaping to the sea, although in some versions the selkie
dies of her sorrow.
Changelings
Changelings (Briggs 1976: 7) were perhaps the most well known faeries during the medieval
times. It was widely believed that if a newborn baby was left alone or unwatched before he is baptised,
the faeries might steal him and leave a changeling in his place (the use of male pronoun is intentional;
in most of the legends and tales, the faeries steal male babies). In some of the folklore this changeling
was said to be made out of wood and earth, with a spell cast on it so that it would look and act as a
real baby. More often the faeries would leave an unhealthy, ugly faerie child who would die in a few
years or an old faerie, who would remain in the cradle, eating much but never growing.

In the tales, the only way to retrieve the real child was to expose the changeling for what it was.
The tales tell of many ways to reveal the true nature of the changeling. Unfortunately, most of these
were quite lethal for the baby. Even more unfortunately they were quite often practiced in real life; it
was much easier for the parents of a sick or malformed child to think of him as a changeling.

Certain ways to expose a changeling's true nature (according to Briggs, these methods were
practiced even at the beginning of this century; Briggs 1976: 117) included placing him on a hot stove,
leaving him on the manure pile for a night and mistreating him. It was thought that these things would
force the faerie's real parents to arrive to stop their child from being mistreated or killed. It depended
on the legend whether the human parents' real child was returned or not. In some legends the real
child returns from Faeryland years after the changeling has died, and sometimes he has aged many
years in a few months or a few days in many years. The amount of wandering orphans might have
given birth to these tales; when an orphan appears to the doors of the parents who have killed their
'changeling', they would quite likely want to see him as their long-lost son that has been brought home
by destiny.

Not all of the ways of exposing changelings were lethal, or even dangerous. One of the most
popular methods in the tales is to brew with eggshells. When enough brewing would be done, the
changeling would no longer be able to contain himself and would sit up and exclaim something like: "I
have seen three forests grow and wither, but I have never seen ale brewed in an eggshell before!"

The faeries' reasons for stealing babies vary greatly between different legends. One of the most
common reasons seems to be that the stolen babies were married (naturally after growing up) to
members of the faerie nobility. Another, quite curious reason is introduced in some post-Christian
legends; once every decade (or seven years) the faeries needed to pay a tithe of one child to Hell, and
the faeries try to evade this by stealing human children whom they send as the tithe.
The Lords and Ladies

Tuatha de Danann
These Tuatha were great necromancers, skilled in all magic, and excellent in all the arts as
builders, poets and musicians. At first the Milesians were going to destroy them utterly, but
gradually were so fascinated and captivated by the gifts and powers of the Tuatha that they
allowed them to remain and build forts, where they held high festival with music and singing and
the chant of the bards (Wilde 1992, 21).

The 'nobility' of the faeries differed from the 'commoners' even more than the human nobles
differed from the commoners of the medieval times. While the bogies, boggarts and brownies were
seen as ugly, simple and often quite stupid household helpers with little magical abilities, these 'noble'
faeries were seen the picture of everything high, and respected, envied and even feared; at least in
Ireland people used nicknames like 'the fair folk', 'the gentle folk', 'the gentry' or 'the noble ones' when
talking about the faeries, so that the faeries would not notice them and cause them bad luck (e.g.
Briggs: 1967: 218).

The first mentions of 'noble' faeries are thought to be in the Irish-Celtic mythology, where the
Tuatha de Danann (the children of Dana, mother goddess of Eire) were mentioned in the Book of
Invasions as gods who came from the west and defeated the Firbolg (the early gods of Ireland, who
invaded Ireland successfully, defeating the Fomorians, the original inhabitants of the islands; the name
Firbolg can be translated as 'Men of the Bags'). Some time after this the Milesians (who represent the
first Gaels) conquested the land and drove the Tuatha de Danann into the hills and under the seas.
After settling under hills and seas, the Tuatha de Danann became melancholic and bitter, and tried. In
time the Tuatha de Danann diminished in size and power into the daoine sidhe (Lindeman), who later
evolved into sidhe (the term 'sidhe' seems to have originally been a synonym of 'faerie', it evolved to
mean only the so-called human-like, 'noble' faeries), the most beautiful, noble and humanlike kind of
faeries.

The Sidhe
"The Sidhe dwell in the Sifra, or fairy palace of gold and crystal, in the heart of the hill and they
have been given youth, beauty, joy, and the power over music, yet they are often sad; for they
remember that they were once angels in heaven though now cast down to earth, and though
they have power over all the mysteries of Nature, yet they must die without hope of regaining
heaven, while mortals are certain of immortality. Therefore this one sorrow darkens their life, a
mournful envy of humanity; because, while man is created immortal, the beautiful fairy race is
doomed to annihilation" (Wilde 1886: 132).

The (daoine) sidhe were seen as heroic faeries who enjoyed the pleasures of the medieval
chivalric life. They were seen as nobles, knights and royalty, and were the first faeries associated with
glamour (I will return to this subject later). The sidhe were human-sized, unbelievably beautiful beings,
who, depending on the tale, could become invisible whenever necessary, or could only become visible
when in the presence of humans. It is thought that the concept of these chivalric faeries arrived from
France, where they played large parts in medieval romances.

In addition to the generic sidhe, there were some specific sub-categories, like the Leanan-sidhe
(originally the Lhiannan-Shee of the Isle of Man) and the bean sidhe (also known as banshee). The
Leanan-sidhe were, according to the legends, either spirits of life who inspired poets and singers
(Wilde 1886: 134) or spirits who inspire poets and singers and live on their thoughts and imagination,
burning the poor artists up. The Scottish version of the Leanan-sidhe is the leanan sith, a fairy lover of
either sex. Garvin mentions that translators, who translated the Bible into Scots Gaelic, used this term
and some of the common people took this as Biblical proof of the existence of the fairies.

These noble faeries were quite commonly used in medieval legends and tales. Sometimes they
even replaced original characters; Briggs mentions Lanzelet, a twelfth-century German version of
Lancelot's tale, where the Lady of the Lake is presented as a faerie, who brings Lancelot to the
Faeryland (Briggs 1976: 5). Likewise in the wonderful Lay of Sir Orfeo, the fifteenth-century English
version of the legend of Orpheus, Hades was replaced by the King of the faeries and the original land
of the dead was replaced by Faeryland. The legend remains otherwise mostly untouched, except for a
few changes that nicely reflect the beliefs concerning Faeries. For example, Orfeo's wife did not die
naturally, as Orpheus' wife did. Instead, the King of Faeries found her in a traditional wild hunt (I will
return to this subject later), while sleeping in the garden.

One of the best known legends that tell of the 'noble' faeries is the thirteenth-century romance of
True Thomas (or Thomas the Rhymer). In several versions of the romance, Thomas is wandering
around in the countryside when he meets a beautiful lady with golden hair and jewels sparkled all over
her spring green cloak. The lady introduces herself as the Queen of Faeryland, and Thomas, who is
mesmerised by her beauty, asks for a kiss, which the Queen grants him. Depending on the version of
the tale, Thomas either accompanies Queen willingly to the Faeryland or is forced to go along as a
payment for the kiss. In one version of the tale the Queen's glamour fades and she is revealed to be
an old hag. In most versions, Thomas accompanies the queen to Faeryland for three days, which turn
out to be seven years in the real world; upon returning, Thomas can only speak truths and prophesies,
and returns to Faeryland in a few years (Jarvin 1992: 60-64; Briggs 1976: 9, 89).
The Nature of the Fae

The Wild Hunt or Host of Unforgiven Dead

When Christianity came to the British Isles, the legends and tales of faeries began to change.
One of the first changes was the nature of the faeries. While in some legends the faeries became
associated with demons or angels (yet another subject to which I will return later), it was even more
common to associate them with the spirits of the dead.

One of the most notable changes happened with the tales of the sluagh, who were in the
original folklore the Scottish version of wild hunt. The original versions of the tales saw sluagh as flying
around the land on midnight (Garvin), swooping down to earth and kidnapping people or forcing men
to shoot down women milking cows or other men working in the field. After Christianity arrived, the
sluagh were transformed into the host of the unforgiven dead: a pack of souls of sinners, who would
arrive to a deathbed to grab away the soul of a dying person. In the Irish version of this legend, the
sluagh arrived from west and could be kept away from the dying person by keeping the windows and
doors on the western side of the house closed. In one Irish version, the sluagh moved in procession
from hill to hill, and it was extremely unlucky to build any obstacles on their travel routes (Briggs 1976:
19) i.e. directly between hills.

One of the tales in which the faeries are associated with demons is the legend of St. Collen
(Briggs 1976: 13). In the tale, St. Collen was a Celtic saint, who lived as a hermit in a small cell in
Glastonbury Tor. After interrupting two men who were talking about the King of Faeries (Collen
announced that they spoke of demons), a stranger arrived and asked St. Collen to join the King of
Faeries for a dinner. Three times Collins refused, until deciding to go. When St. Collen and the
stranger arrived to the top of the hill, Collen saw a beautiful palace that he had not seen there before.
When St. Collen entered the castle, he found the King waiting for him. When the King asked St. Collen
to eat some food, Collen announced that he would not eat dry leaves. When the King asked St. Collen
what he thought of the King's beautiful blue and scarlet liveries, Collen told the King that blue was the
colour of eternal cold and red was the colour of the flames of Hell, from which the King had come.
After saying this, the saint took a bottle of holy water he had brought with him and threw it at the King.
When the water hit the King, he disappeared as did the food and the castle. This is one of the only
tales where no harm falls on a visitor who breaks the etiquette in Faeryland.

Not-so-Fallen Angels
"One day a great fairy chief asked [saint] Columb-Kille if there were any hope left to the Sidhe
that one day they would regain heaven and be restored to their ancient place among the angels.
But the saint answered that hope there was none; their doom was fixed, and at Judgement day
they would pass through death into annihilation; for so had it been decreed by the justice of
God" (Wilde 1886: 132).
 One of the most interesting changes in folklore that arrived with Christianity was that the Faeries
were associated with a Christian concept angels. While the tales of faeries as demons (like the tale
of St. Collen) see the faeries as fallen angels, there are some interesting and original variations of this
tradition.

According to a common medieval Irish belief (Garvin), the faeries were angels that sided with
the devil in the rebellion in Heaven, and for this they were sentenced to Hell. When God ordered the
gates of Heaven and Hell closed, some of the angels had not reached Hell yet and they fell on earth
and in sea, where they hid (Wilde 1886: 89). These not-so-fallen angels were not thoroughly evil like
those who had fallen into Hell, but they were not above sin. They would obey orders from the devil and
do evil deeds, but they preferred being left alone.

A more interesting version of the same legend has these faeries remain unaligned in the
rebellion in Heaven, taking arms neither for God nor for devil, and for this, being exiled on earth. This
version has these faeries living in hills and under seas, which links this version of the legend closely to
the tales of Tuatha de Danann, who were also exiled under the hills, where they mourned for their
exile from the lands they had conquested. There are other, quite evident similarities in this version and
the legend of Tuatha de Danann; while Tuatha de Danann filled their eternal lives with song and
dance so that they could forget the loss of sunlight and their lands, the partially fallen angels did the
same things to forget the joys of Heaven, which were now eternally forbidden from them.

One rather nice example of linking the faeries with angels is in the legend of True Thomas.
When Thomas accompanies the Queen, they soon reach a crossroads, where they can choose from
three paths. The path on the left is wide, flat and straight, and according to the Queen, leads to Hell.
The path on the right is narrow, thorny and hard to travel. The Queen tells Thomas that this path leads
to Heaven. The path between them is surrounded by wild plants and mostly lost in the forest. This
path, as the Queen tells Thomas, leads to the Faeryland.
The Gifts and Woes of the Fae

The Gifts of the Fae

Although the characteristics and abilities of the faeries vary greatly between different tales,
legends and folklore, there are some common attributes and flaws shared by most of them.

One of the most obvious (and most easily explainable) powers of the faeries was the ability to
become invisible. So far I have not been able to find a single type of faerie that does not possess this
gift; even the selkies are able to vanish from the sight of humans.

Another gift that seems to be quite usual is the household faeries' ability to affect things without
touching them: many tales tell of boggarts and angered brownies that cause plates, mugs, chairs and
tables to shatter or fly around.

One of the other traits that seem to be quite common to at least the 'noble' faeries is immortality
(Squire 2000: 25). In many tales the great age of the faeries is pointed out, most often as a
comparison to the briefness of human life. The gift of immortality is most often encountered in the
legends of the noble faeries, particularly the daoine sidhe, and it is supposed to originate from the
tales of the Tuatha de Danann, who achieved immortality through magical ale. Although immortality
seems to be a common trait given to the faeries in legends, not all of them seem to possess the gift;
some stories of faerie funerals exist as well. Still, whether the tales tell that they are immortal or not,
the passage of time is never the same for faeries as it is for humans.

Another curious notion on the same subject is the passing of time in the lands, hills and cities of
the faeries. Time spent in these locations does not ever seem to correlate with time in the outside
world. There are many legends that tell of men who entered a faerie residence and stayed for one
night or several days, while a few years, decades or even centuries have passed outside. Similarly,
some tales of stolen babies mention that the children grow up inside the Faeryland, while only a few
days pass outside.

The Curses of the Fae

One of the most common flaws of the faeries is a vulnerability to cold iron. Although cold iron is
especially useful in the form of a knife or a cross, it can also harm, kill or banish faeries nearly as well
in other forms. In the folklore of the British Isles scissors that are hung over the cradle are commonly
seen as a sufficient protection against fairies from kidnapping the child and leaving a changeling
behind. An interesting notion is that in the original game of tag, the one chasing was called a witch or
fairy, and those being chased could declare themselves "safe" if they could reach and touch iron.
(Garvin)

Another quite common curse of the faeries is that they do not have souls. This attribute seems
oddly widespread; although it is a natural notion in legends that describe faeries as fallen angels, it is
mentioned in many other legends as well. For example, there are tales of faerie mothers who travel
around seeking human mothers, so that they could ask the human to give the faerie child a sip of her
milk; this is supposed to give the child a soul (Briggs 1976: 120). Other tales tell of faerie mothers who
try to do the same by stealing human babies and leaving their own children in the human babies'
cradles.

Faerie Morality
"The Queen [of the sidhe] is more beautiful than any woman of earth, yet Finvarra [the King]
loves the mortal woman best, and wiles them down to his fairy palace by the subtle charm of the
fairy music, for no one who has yet heard it can resist its power, and they are fated to belong to
the fairies ever after. Their friends mourn for them as dead with much lamentation, but in reality
they are leading a joyous life down in the heart of the hill, in the fairy palace with the silver
columns and the crystal walls" (Wilde 1886: 133).

As Briggs mentions (1976: 108), faeries tend have a complicated, not easily understandable set
of morals in the folklore. Although in many legends the faeries have a strict sense of right and wrong,
they do not usually match the human opinions on the same subject: The morality of even the most
ordinary, decent, well-wishing fairy is of a brand of its own (Briggs 1976: 111).

Although most of the wicked faeries could be seen as plainly evil, some of the 'good' faeries do
not seem much better. In many tales the good faeries seem to be able to help and hurt people with as
great ease, and some of them seem to be just waiting for the humans to blunder so that they could do
them some harm. As Briggs mentions, the faeries seem to be much more interested in etiquette and
social order than in morals.

The changelings are a good example of this faerie morality; obviously the faeries do not see
anything wrong in stealing a human child from his parents, or even enslaving this stolen child. In
addition, in many tales the faeries who leave their own child to the humans are portrayed as
sympathetic, caring and kind. Another example of this same theme is the stealing of Orfeo's wife in the
Lay of Sir Orfeo: the King of the Faeries is not described as an evil character, just as someone with a
very odd morality.

Although in the British Isles the division between 'good' and 'evil' faeries never reached the level
of the faerie legends of France, there was some division between these; in Scottish legends the
faeries are often divided into the Seelie Court and the Unseelie Court. The Seelie Court is comprised
of the good, kind fairies, while the outright evil faeries tend to belong to the Unseelie Court (Briggs
1976: 222). These courts were not seen as very confining: the faeries of the Seelie Court could be
violent when angered, while the not members of the Unseelie Court could sometimes just have fun in
non-lethal ways.

The morality of the faeries seems to be even more lax when sexual matters are in concern. In
many tales faeries have casual sexual relationships with mortals or other faeries, or they are
searching for a mortal lover (Briggs 1976: 127).
Glamour
Can make a lady seem a knight,
A nut shell seem a gilded barge
A sheeling seem a palace large
And youth seem age and age seem youth
All was illusion, nought was truth.
-Reginald Scot, The Lay of the Last Minstrel

The magic of the faeries, sometimes called glamour, is seen to be the art of illusions,
movement, shape changing and enchantments. While it mostly used in the legends that told of the
'noble' faeries, some of the household faeries and wild faeries were said to possess it and to be able
to perform some minor tricks with it. A good example of this is a tale in which a mischievous pooka
makes a woman lose her way in a forest by making a path disappear from her sight.

According to different tales, the use of glamour is not restricted to simple illusions or tricks: in
many tales whole castles are built and with glamour. More commonly faeries use glamour to create
their magnificent clothes and jewels or to make themselves more beautiful.

These kinds of use of glamour are found most often in medieval faerie romances (see the
example of Thomas the Rhymer above), in which a young man or woman (usually a virgin) falls in love
with a faerie. In these tales the affair usually ends with the faerie lover leaving the human and the poor
man or woman realising that his or her partner pretended to be much more than it actually was. Quite
obviously these kinds of tales are used mainly to point out that strangers, no matter how beautiful or
charming they are, should not be too easily trusted.

The tales about faerie gold serve similar purpose. There are quite many variations of this basic
concept. One of the most common versions tell of a greedy man, quite often an old innkeeper or
merchant, who is visited by an enigmatic noble. Since the noble seems very rich, the greedy man
proceeds to sell him whatever the noble wants (a room for a night, food, wine, horse etc.), naming
outrageous prices for everything. The noble seems happy to pay the horrible costs, giving the man all
the gold he had asked. When the mysterious noble leaves, the man is quite pleased with himself, for
he has made a fortune in one night. Still, things do not end happily for him: when the man wakes up
next morning, he finds out that the gold given by the noble has turned into grass or dried leaves.

Conclusion
The faeries of the British Isles are a fascinating topic: the Isles have a great amount of tales and
legends concerning them, and they can be found on any level of the medieval folklore, from romances
favoured by the nobility to superstitions of the commoners. Yet, although the amount of material is
huge and the folklore and legends are products of many different times, cultures and social conditions,
there are many interesting traits that bind the faeries of the different tales together.
 As the variation of different versions of faeries is wide, this essay has not been able to discuss
some very interesting faerie types, such as the leprachaun, knockers, barghest and the pixies, and
many interesting legends, such as the faeries' common use of human wives and midwives.

One of the most interesting things shown in the legends is the effect time and cultural changes
have had on them. This change is best shown in the way Tuatha de Danann changed slowly from
ancient gods of pre-Christian times into post-Christian partially fallen angels, and the sluagh evolved
from the wild hunt to the host of unforgiven dead.

Also interesting is the frequent use of faeries as pedagogic means, as in the stories of kelpies.
These tales were used to teach children (and to remind adults) of certain dangers; stories about
kelpies were used to warn the children of the dangers of rivers and lakes, while stories about the
pooka and will-o-the-wisps were used to prevent the children from wandering into forests alone.

In the British Isles the faerie legends have been used to entertain and teach people. They have
been used to explain things that have puzzled people and to give reasons to difficult questions, such
as deformed children. The faeries have been used to permit infanticide and to explain miscarriages,
diseases and accidents. Whether a family or a farm has had good or bad luck, Faeries have been held
responsible for it.

The fairies have been used in legends to bring justice to those with no morals and to personify
total lack of morals. In the medieval British Isles, faeries were present from a child's birth to his or her
deathbed. They were present from the minute the proud father tied a pair of scissors over the cradle to
prevent the faeries from swapping the baby for a changeling, to the time the grieving wife shut the
western windows so that the sluagh could not steal her dying husband's soul.

References
Briggs, Katherine (1967) The Fairies in English Tradition and Literature. London: Bellew

Briggs, Katherine (1976) A Book of Fairies. London:Penguin

Garvin, Allen (accessed 11.10.2000) Faeries. http://faeryland.tamu-commerce.edu/~earendil/faerie/

Jarvin, Gordon [ed.] (1992) Scottish Folk and Fairy Tales. London: Penguin

Lvi-Strauss, Claude (1974) The Savage Mind, London: Weidenfeld and Nicolson

Lindeman, M.F. Encyclopedia Mythica. http://www.pantheon.org/mythica/

Siikala, Anna-Leena (1992) Myyttiset metaforat ja amanistinen tieto, in Harvilahti, Lauri et al., ed.:
Metafora: ikkuna mieleen, kieleen ja kulttuuriin, Tampere: Suomalaisen kirjallisuuden seura

Squire, Charles (2000) The Mythology of the British Islands. London: Wordsworth

Wilde, F.S. (1887) Ancient Legends, Mystic Charms and Superstitions of Ireland. London

Wilde, F.S. (1992) Ancient Legends of Ireland. London. New York: Sterling