While there are various explanations of the origins of fairies and the nature of them and their lands, there is little explanation in any studies of where the modern conception of fairies has come from. None of the books suggest that fairies have wings like dragonflies or butterflies. The wee-folk of Celtic mythology are generally thought to be the size of small children or dwarfs, rather than the size of insects as they are thought of today.

They also tend to be suitably disproportionate, like chunky hobbits rather than the tiny but perfect adult fairies in modern storybooks. It is likely that these modern depictions of fairies sprang more from the minds of individual humans than any specific culture or mythology.

For almost as long as people have been seeing fairies, people have been writing about them. The countries of the world have a wide variety of myths and legends, but the “little people” crop up in a great many of them. Into more modern times, we have Spenser’s “The Fairie Queen”, and Shakespeare’s “A Midsummers Night’s Dream” in Elizabethan times, both of which did much to cement the modern conception of what a “fairy” is.

A wide variety of cultures believe in fairies similar to the Celtic version, and some cultures see fairies as the animistic spirits of nature. None of these fairies bear much resemblance to the modern fairies and if they had wings, it is a detail that is usually left out. Spencer’s fairies were like the Celtic version, Shakespeare’s were like a combination of tall elegant elves and the wee-folk, but it was not until the Victorian era that fairies were established as little winged beings.

Thomas Croker (1789-1854) in his collection of Irish Fairy Tales, described fairies as being “a few inches high, airy and almost transparent in body; so delicate in their form that a dew drop, when they chance to dance on it, trembles, indeed, but never breaks.”

One of the first of these “delicate” fairies to impinge on popular consciousness was probably Tinkerbell in J.M. Barrie’s Peter Pan. Around that time, there was also a large amount of sentimental art, creating cutesy portrayals of fairies and cherubs. There was also a large fuss made about the fairy photographs taken by two young girls in England at Cottingsley. These photographs sparked a world-wide debate that did much to “fix” the image of the small, winged, fairy in the public mind, and if you ask any group of people, there’ll no doubt be someone who remembers seeing the pictures at some time. The Victorians had a soft spot for the “cute”, and much of the modern conception of the little delicate, insect size fairy came from them.

Disney also has a part to play from the 1950s onward, pushing the sanitised Tinkerbell as a sort of happy go-lucky nature sprite, making fairies happy and unthreatening, reinforced even more by having Julia Roberts play her in the live action version.

From these images people have come to see fairies as happy, positive, creatures… a far cry from the baby-stealing wee folk of Celtic mythology from which they derived.

by Willie Meikle

Thank you to Willie Meikle for allowing us to post this article on our site

Willie is a Scottish author now living in Newfoundland. He has written eight novels and over 150 short stories, you can find Willie and his books at

http://www.williammeikle.com

Penny, from Crane’s Nest Creations, hosts a blog site in which she exhibits her Etsy bed-dolls, other art and talks about her beliefs, has hosted a superb piece about some of the fey traditions of Beltane which she has graciously granted us permission to reprint here for you. About herself, she says: Spirit guides me to create, I believe that art is the expression of the soul which has evolved to the point of reaching out to others with common interest in acceptance and there is a searching or attraction to those who are inspired to do the same.

Continue Reading »

In a news article from icWales, Professor John Koch suggests the Welsh can trace their ancestry back to Portugal and Spain, debunking the century-old received wisdom that our forebears came from Iron Age Germany and Austria. But Professor Koch, of the University of Wales Centre for Advanced Welsh & Celtic Studies, in Aberystwyth, says archaeological inscriptions on stones show we came from southern Portugal and south-west Spain. Celts are said to come from west central Europe – Austria, southern Germany, eastern France and that part of the world. That’s been the theory that everybody has grown up with for at least 100 years.

There is evidence that the Celtic languages were spoken there because of place names and people’s names. But the assumption was that was where they came from. I think they got there later.

There is evidence in Spain and Portugal indicating they were there 500 or more years before.

His radical work on Celtic origins flatly contradicts the writing of Sir John Rhys, who in the late 19th century established the idea that we originally came from central Europe. Sir John believed the Celts were the remnants of a great culture that extended here from modern-day eastern France, Switzerland, southern Germany and Austria. Continue Reading »

St. Maughold of the Isle of Man, Bishop(also known as Macaille, Maccaldus, Machalus, Machella, Maghor, Maccul) Died c. 488. Saint Maughold was an Irish prince and reputedly a captain of robbers who was converted by Patrick. Upon his conversion, he became a new man by putting on the spirit of Christ. One version of the legend says that Patrick told him to put to sea in a coracle without oars as a penance for his evil deeds.

Isle of Man

Another says that he set sail in order to avoid the temptations of the world. In both stories, he retired to the Isle of Man (Eubonia) off the coast of Lancashire, England. Continue Reading »

THE Fairies have a great fondness for getting their babes suckled by comely, healthy young women. A fine young woman of Nithsdale was one day spinning and rocking her first-born child. A pretty little lady in a green mantle, and bearing a beautiful babe, came into ‘the cottage and said, “Gie my bonny thing a suck.” The young woman did so, and the lady left her babe and disappeared, saying, “Nurse kin’ and ne’er want.”

The young woman nursed the two children, and was astonished to find every morning, when she awoke, rich clothes for the children, and food of a most delicious flavour. Tradition says this food tasted like wheaten-bread, mixed with wine and honey. Continue Reading »

At the end of the classical Celtic period, the Irish tribes were harried by Viking invaders. Several battles of historic import occurred from between 719 AD, the first recorded Norse raid to the battle of 1014 AD in which Brian Boru repelled the Vikings in a very costly encounter. It is said that out of 6600 warriors, only 600 survived the day. Thanks to the War and Game wargaming site, we have some details about this three hundred year period of Viing occupation.

In 795 the first recorded Norse raid took place on Ireland’s north coast. This Irish raid came soon after the first attacks in England. Iona was also attacked in 795 and again in 802. In 806 sixty-eight persons were killed at Iona by raiders. In 807 a new monastic community was begun at Kells, Co. Meath, and was completed by 814, by which time much of the administration had been moved from Iona to Kells. It was during this period or immediately before it that the magnificent illuminated manuscript, the Book of Kells, was completed.

Continue Reading »

The cat, whether wild or domestic, is sacred to the Goddess in Celtic tradition, appearing in Irish, Welsh and Breton folklore. But it is in Scotland that is found a particularly powerful connection. A number of Scottish clans held the cat as their totem animal: those of MacIntosh, MacNeishe and MacNicol the domestic cat, and the MacBain the wild cat. The cat-people, a Pictish tribe known as the Kati, lived in Caithness, the ness or promontory of the cats, and in Sutherland in Gaelic is the Cataobh - cat country.

In Ireland and almost certainly throughout the Celtic world, the skin of a wild cat was used by warriors. An ancient Irish bard speaks of Talc son of Trone, who is called the cat-headed chief since his battle-dress included the skin of a wild cat, with its head attached to his helmet. The Irish Yellow Book of Lecan describes warriors wearing cats’ heads, one of whom was noted as a Gaelic champion and one of the Irish kings was called Cairbar cinn chait - Carbar of the cat’s head. Although the cat was used by warriors, as was the boar, raven and bear, to invoke the avenging and protective power of the gods, it was still considered an animal associated with the Goddess and the feminine. For this reason both positive and negative attributes of the cat can be seen in folklore and tradition. As an animal clearly of the Goddess and in close contact with the spirit-world, the cat has been the victim of extraordinary persecution and cruelty. Her ability to see and work in the spirit-world makes the cat an ideal ally for any shaman and it was due to the Church’s fear of such powers that many thousands of cats were tortured and put to death by burning in baskets in both Britain and France.

The cat as a creature of the Goddess was often perceived as somehow ‘unholy.’ It was considered unlucky to see a cat as the first animal of the year unless you were a MacIntosh or of the clan Cattan (whose chieftain is called The Great Cat). The goddess Brighid, who is known in Irish tradition as ‘the daughter of the bear,’ had a cat as a companion. In Welsh tradition the goddess Ceridwen in her manifestation as the great sow Henwen gives birth to a wolf cub, an eagle, a bee and a kitten. Unfortunately this last grows into the Palug Cat - one of the Three Plagues of Anglesey - that is killed by King Arthur and Cai only after a lengthy struggle.

Another tale that shows the fierceness of the cat and its role as a guradian can be found in the Irish Voyage of Maelduin, one of four spiritual tales called immrama, meaning mystical voyages. In this tale, the Druid Nuca teaches Maelduin how to build a magical boat in which he plans to avenge the murder of his father. He and his companions almost reach the murderers’ island but winds blow them out to sea and they are lost for three days and nights.

They then come to a series of islands, many of which are presided over by animals. The first is the Island of Giant Ants, the second the Island of Many Birds and so on until they reach the tenth - the Island of the Cat. There they discover a ‘noble hall, a king’s fit dwelling.’ Food and drink is in copious supply and there are soft beds and golden benches for them to rest upon. In this great hall lies treasure: silver brooches, gold-hilted swords and wide torcs. But no one is present except a ‘quick, hungry cat poised on a pillar.’ Against Maelduin’s wishes, his foster-brother tries to steal a gold necklace but in a moment his body is turned to a pile of ash by the ‘fiery paw of the wondrous cat.’ The cat is seen here in her role as guardian of Otherworldly treasure.

The cat teaches respect and caution. She is sensual and will accept affection only on her terms. She is proud, independent and capable of observing both this world and the next…

http://en.wikipedia.org/wiki/Kellas_Cat