There are, in Scottish fairy tradition, some fascinating but scattered clues that offer us a new perspective upon that land known widely as elfame/ elphame (the home of the elves).
The earliest clue to the existence of a different tradition to that we know comes from a verse romance of the earlier fifteenth century, King Berdok. The eponymous hero of the story is ruler of Babylon and for seven years woos a maid called Mayiola or Mayok, daughter of the King of Faery. He affectionately calls her his “the golk of Maryland.” A golk is a cuckoo; this particular specimen is said to be but three years old and to have but one eye- nevertheless, “King Berdok luvit her weill.”
The date of Berdok is uncertain, but it was known by poet William Dunbar (1460-1522) who referred to it in his own poem In Secreit Place This Hyndir Nicht, in which another lover refers to his amour as “my golk of Marie land.”
These verses give us two curious problems: what’s the link between cuckoos and fairies and what and where is Mary land? The latter question is a little easier to resolve. The place name also appears as Mirry/ May/ Maiden and Murrayland. For example, in 1596 Thomas Leyis of Aberdeen (along with much of the rest of his family, in fact) was accused of witchcraft and of dancing around the market cross in the town with the devil. His former girlfriend, Elspet Keid, turned against him and gave evidence against him that led to his execution. Thomas had told his erstwhile lover that he would take her to Murrayland and there marry her- “a man at the foot of a certain mountain being sure to rise at his bidding, and supply them with all they wanted.” Given his association with supernatural powers, it seems possible that Thomas is talking about a Faery under a hill here, although we must recognise the fact that in Scotland at the time Murrayland was a real place too- the territory of Clan Murray.
Lastly, there is a ballad, ‘The rain rins down through Mirry-land toune.’ This tells the story of a young man, Sir Hew, who is killed and butchered and thrown in a well by a woman. His mother searches for him and his ghost tells her to fetch a winding sheet, whereupon:
“And at the back of Mirry-land toune,/ It’s there we twa shall meet.”
Given the established links between faery and the dead, it seems reasonable to assume that the town is question has some supernatural nature.
Where does this odd name derive from? It doesn’t seem to have anything to do with the Virgin Mary, although in the Catholic Middle Ages her presence in people’s minds is very likely to have affected the pronunciation. Rather, the root is older than that in Britain. The word appears to descend from the Anglo-Saxon maere, word that is preserved in modern English as ‘nightmare.’ Clearly it denotes some supernatural being- a sprite or incubus- from which it is an easy step to ‘fairy’ and thence ‘fairyland.’
Walter Crane, She looked like a fairy queen (1877)
What about the cuckoo? This is trickier: in Northern Europe it is a bird associated with summer, certainly, being its best known harbinger. In the story, The Cuckoo and the Merry Tree, by Frances Browne (1857), the merry tree is some sort of evergreen like laurel, growing at the world’s end, and the cuckoo brings leaves from it in spring.
However, there seems from the Scottish traditions to be a fairy link that is now largely lost. For example, in the Highlands it used to be said that, if it rained when the sun also shone, either the sith folk were baking or a gowk was going to heaven. I have read that the cuckoo was regarded as being sacred to the fairies, but I haven’t been able to authenticate this.
Nonetheless, there is plenty of other folklore tradition concerning the bird- for instance, it’s said that, on hearing the first cuckoo in spring, you must run three times in a circle sun-wise to ensure good luck for the rest of the year. In addition, it’s said that if you hear a cuckoo on April 14th, you should immediately turn over any coins that you have in your pocket. Readers will spot the fairy congruences here: the circling sunwise and the ‘turning’ of an item to dispel supernatural bad luck. These practices may, of course, just be examples of more general folk magic but even so they serve to confirm the ‘uncanny’ nature of the bird.