Blackwood's Edinburgh Magazine. Volume 55, No. 344, June, 1844. Various

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Blackwood's Edinburgh Magazine – Volume 55, No. 344, June, 1844

      TRADITIONS AND TALES OF UPPER LUSATIA

No. IThe Fairies’ Sabbath

      What is a fairy?

      Read!

      [“A Wood near Athens.—Enter a Fairy on one side, and Puck on the other.1]

      “Puck. How now, Spirit! whither wander you?

      Fairy. Over hill, over dale,

      Thorough bush, thorough brier,

      Over park, over pale,

      Thorough flood, thorough fire,

      I do wander ever where,

      Swifter than the moones sphere;

      And I serve the Fairy Queen,

      To dew her orbs upon the green:

      The cowslips tall her pensioners be;

      In their gold coats spots you see;

      Those be rubies, fairy favours,

      In those freckles live their savours:

      I must go seek some dewdrops here,

      And hang a pearl in every cowslip’s ear.

      Farewell, thou lob of spirits, I’ll begone;

      Our queen and all our elves come here anon.

      Puck. The King doth keep his revels here to-night;

      Take heed, the queen come not within his sight.

      For Oberon is passing fell and wrath,

      Because that she, as her attendant, hath

      A lovely boy, stolen from an Indian king;

      She never had so sweet a changeling.

      And jealous Oberon would have the child

      Knight of his train, to trace the forests wild:

      But she, perforce, withholds the loved boy:

      Crowns him with flowers, and makes him all her joy:

      And now they never meet in grove, or green,

      By fountain clear, or spangled starlight sheen,

      But they do square; that all their elves, for fear,

      Creep into acorn cups, and hide them there.”

      And there, then, they are!—The blithe and lithe, bright and fine darlings of your early-bewitched and for ever-enamoured fancy! There they are! The King and the Queen, and the Two royal Courts of shadowy,   gorgeous, remote, and cloud-walled Elf-land: The fairies of the vision once wafted, “by moon or star light,” upon the “creeping murmur” of the Avon!—The Fairies in England! Your fairies!

      Nevertheless you, from of old, are discreet. And you mistrust information which discountenances itself, by borrowing the magical robe of verse! Or you misdoubt this medley of our English blood, which in the lapse of ages must, as you deem, have confounded, upon the soil, the confluent streams of primitively distinct superstitions! Or your suspicious inquisition rebels against this insular banishment of ours, which, sequestering us from the common mind of the world, may, as you augur, have perverted, into an excessive individuality of growth, our mythological beliefs: Or—Southwards then!

      One good stride over salt water lands you amongst a people, who, from the old, have kept themselves to themselves; whose warm, bold, thorough-loyal hearts hereditarily believe, after the love and reverence owed from the children’s children to the fathers’ fathers. Here are—for good and for ill—and from a sure hand:—“The Fairies in Lower Britanny; alio nomine—The Korrigans.”

      “Like these holy virgins, (the Gallicenæ or Barrigenæ of Mela,) our Korrigans predict the future. They know the skill of healing incurable maladies with particular charms; which they impart, it is affirmed, to magicians that are their friends. Ingenious Proteuses, they take the shape of any animal at their pleasure. In the twinkling of an eye they whisk from one end of the world to the other. Annually, with returning spring, they celebrate a high nocturnal festivity. A tablecloth, white as the driven snow, is spread upon the greensward, by the margin of a fountain. It is covered with the most delicious viands; in the midst sparkles a crystal goblet, which sheds such a splendour as serves in the stead of torches. At the close of the repast, this goblet goes round from hand to hand; it holds a miraculous beverage, one drop of which, it is averred, would make omniscient, like the Almighty. At any least breath or stir of human kind, all vanishes.

      “In truth, it is near fountains that the Korrigans are oftenest met with; especially near such as rise in the neighbourhood of dolmens.2 For in the sequestered spots whence the Virgin Mary, who is held for their chief foe, has not yet driven them, they still preside over the fountains. Our traditions bestow upon them a strong passion for music, with sweet voices; but do not, like those of the Germanic nations, make dancers of them. The popular songs of all countries frequently depict them combing their fine fair hair, which they seem daintily to cherish. Their stature is that of the other European fairies: they are not above two feet in height. Their shape, exquisitely proportioned, is as airy, slight, and pellucid as that of the wasp. They have no other dress than a white veil, which they wrap around their body. Seen by night, they are very beautiful: in the daytime, you perceive that their hair is grey—that their eyes are red—that their face is wrinkled. Accordingly, they begin to show themselves only at the shut of eve; and they loathe the light. Every thing about them denotes fallen intelligences. The Breton peasants maintain that they are high princesses, who, because they would not embrace Christianity when the apostles came to preach in Armorica, were stricken by the curse of God. The Welsh recognise in them, souls of Druids doomed to penance. This coincidence is remarkable.

      “They are universally believed to   feel a vehement hatred for the clergy, and for our holy religion, which has confounded them with the spirits of darkness—a grand motive, as it appears, of displeasure and offence to them. The sight of a surplice, the sound of bells, scares them away. The popular tales of all Europe would, meanwhile, tend to support the church, in viewing them as maleficent genii. As in Britanny; the blast of their breath is mortal in Wales, in Ireland, in Scotland, and in Prussia. They cast weirds.3 Whosoever has muddied the waters of their spring, or caught them combing their hair, or counting their treasures beside their dolmen, (for they there keep, it is believed, concealed mines of gold and of diamonds,) almost inevitably dies; especially should the misencounter fall upon a Saturday, which day, holy to the Virgin Mother, is inauspicious for their kind,”4 &c. &c. &c.

      Here, in the stead of the joyously-sociable monarchal hive, you behold a republic of solitarily-dwelling, and not unconditionally beautiful, naiads! No dancing! And a stature, prodigiously disqualifying for the asylum of an acorn cup! You are unsatisfied. Shakspeare has indeed vividly portrayed one curiously-featured species, and M. De la Villemarqué another, of the air-made inscrutable beings evoked by your question; but your question, from the beginning, struck at the Generic notion in its purified logical shape—at the definition, then—of the thing, a fairy.

      Sir Walter Scott,5 writing—the first in time of all men who have written—at large and scientifically upon the fairies of Western Europe, steps into disquisition by a description, duly loose for leaving his own foot unentangled. “The general idea of Spirits, of a limited power and subordinate nature, dwelling among the woods and mountains, is perhaps common to all nations.”

      A little too loose, peradventure!

      Dr James Grimm, heroically bent upon rescuing from the throat of oblivion and from the tooth of scepticism, to his own Teutons—yet heathen—a faith outreaching and outsoaring the gross definite cognisances of this fleshly eye and hand, sets apart one—profoundly read and thought—chapter, to Wights and Elves.6

      These terms, Wight

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