Fairy Vengeance

Duncan Carse

One of the major perils of crossing the fairies is that they can be very likely to seek vengeance.  They have a vindictive streak, something which is not alleviated at all by their generally indifferent or uncaring attitude towards humankind.  We must add to this the problem that they are immortal: the fairies can wait to get their own back, not just through the perpetrator’s lifetime, but far down the generations (as Professor John Rhys described in Celtic Folklore vol.I, c.VII & vol.II pp.420-25). He speculated whether this delayed gratification was the result of their deathlessness or because some spell prevented prompter action; either way, the fairies can wait and innocent descendants can pay the price for an ancestor’s folly.

Rhys illustrated the vengeful aspect of the faery character with an account from Pantannas, near Beddgelert. A farmer sought to banish the tylwyth teg from his farm by ploughing up all the areas of grass sward (so that, effectively, they had nowhere left to dance). The man immediately began to see apparitions, or hear voices, threatening that Dial a ddaw, ‘Vengeance is coming.’ Soon after, all the farmer’s supply of corn was destroyed by fire, but serious as this loss was, the fairies declared it to be only the beginning of their inexorable and inflexible revenge. The farmer restored the grassy areas and pleaded with the fairies for mercy, and they returned to the land, but the threat of further action was not lifted- it was only postponed to his descendants. A century later, the warning voices were heard again (‘Dial a ddaw‘) and, soon enough, the vengeance was exacted. The son of the family disappeared at night, presumed to have been taken by the tylwyth teg at a fairy ring, and he was not seen again for several generations. When he finally returned, the world was changed and his name was only a dim memory and- as so often happens in Welsh stories- as soon as he touched something in the mortal world, he crumbled away to dust. What we gather from this is that the fairies won’t forget and that, to make matters worse, they are patient, leading to what seems to us humans like harsh and wholly unreasonable punishment meted out against future generations, who may not even understand why they are suffering.

A variety of offences will incur the fairies’ wrath.  I’ve already mentioned their adverse response to disbelief in their existence; other misdemeanours against them include:

  • Attacking the fairies: this is easily the most understandable case, perhaps.  A Norman knight who came upon fairies dancing at Beddgelert sets his hounds upon the happy throng.  His fate was first to get lost.  Then, when he managed to return home, he found his wife with her lover; the two men fought and the malicious knight died (Welsh Outlook, no.11, Nov.1st 1915, 431-2);
  • Even insults to fairies can elicit a severe response: a drunken man on the Isle of Man met some fairies dancing at Laxey. He swore at them and they chased him away by pelting him with gravel. This wasn’t sufficient though: soon his horse and cow died and, within six weeks, he died himself. I’ve mentioned before the Ballad of Mary O’Craignethan, in which a father rescues his kidnapped daughter from the fairy king. This happy outcome is marred, though, by the fact that- in his grief and rage- the father cursed the fairy folk. He is warned that “nane e’er cursed the Seelie Court and ever after thrave.” As predicted, the father dies soon after recovering his beloved Mary;
  • Trespassing on fairy ground: the fairies have been known (at the very least) to blunt farmers’ scythes if they try to mow the grass growing on a fairy ring. In a case reported from South-west Scotland, a farmer’s cow was killed because it had been annoying the fairies by standing on top of their house. Somewhat comparable may be the story of the walnut tree that once grew at Llandyn Hall, Llangollen, around which the faeries met at night to hold their wedding ceremonies.  When it was cut down in the nineteenth century, the faeries took their revenge, it was believed: one of the workmen involved in the felling was killed by a falling branch;
  • Damaging faery goods– usually we read stories in which humans are rewarded for mending broken faery tools. A Devonshire story reverses this. A boy found a pixie peel (baking implement) in a field. He broke it, saying “The pixies won’t bake any more bread.” He was instantly attacked and pinched, and couldn’t open his eyes for days (Folklore, vol.11, 213);
  • Spying: the faeries are notoriously secretive and retiring. A girl given a job as a housemaid by a ‘Green Lady,’ a fairy woman, was warned never to spy on her activities. Of course, the girl did- peeping through a keyhole at her mistress dancing with a bogey- and for this she was blinded (Folklore, vol.7);
  • Kidnapping: at Rudha Ban in Tarbet the wife of the head of the Macfarlane clan fell ill after the birth of a child and couldn’t nurse her baby.  Her husband kidnapped the wife of a local urisk and made her act as wet nurse.  In revenge for this affront, the urisk mutilated the family’s milkmaid.  In turn, he was hanged (Winchester, Traditions of Arrochar and Tarbet, 1916);
  • For attempted murder: at Hawker’s Cove, near Padstow, local man Tristram Bird discovered a mermaid one day whilst he was out hunting seals.  She was sat on a rock, combing her hair and looking as alluring as mermaids can; he instantly desired her and asked her to marry him.  She rejected the proposal and mocked him.  He threatened to shoot her, and she warned him he’d be sorry if he did.  He did- and he was.  Her fired at her and in response she cursed the harbour.  A storm blew up- and a sandbar blocked access from Padstow to the sea;
  • Failing to leave water out for them at night and to make them welcome in your home: when a family forgot one night to put out water, soap and towels for the visiting tylwyth teg, as was habitual, the peeved fairies overturned their stacks of peat outside (Y Cymmrodor, vol.7, 1886);
  • For meanness: a couple out walking on the Isle of Man met a small, crippled man begging.  Whilst the wife would have helped, the husband refused to give him any money, for which he was cursed.  They had a number of children subsequently- all the girls were born without disabilities, but all the boys were disabled just like the beggar (Manx Folklore, 1882-5).  In another Manx story, a man realised that the someone was stealing potatoes from his field after dark. He decided to sit out all night to catch the culprit. He discovered it was the fairies and, by the next morning, he was white and shaking and only able to struggle home and get into his bed, where he soon died. This was the penalty for begrudging a few spuds. A further Manx story concerns a girl baking at Bride.  She forgot the custom of sharing the resulting oat cake with the fairies but when she went up to sleep and got into bed, she received a blow to her face.  She knew this was a message from the fairies, so she went straight back down, baked a new cake and shared it with the Little People (Yn Lioar Manninagh, vol.2).

Some of these incidents are comprehensible, as acts of violence are met with violence.  In the later cases, though the response seems disproportionate to the incitement- but no-one ever suggested that fairies are proportionate people. The best policy is the utmost caution- and the utmost respect: be generous, share with them and at the same time don’t intrude.

Duncan Carse

2 thoughts on “Fairy Vengeance

  1. Dear John

    A most comprehensive AND INTRIGUING article on the byways of folklore, contained if I may say in a most interesting collection of postings.

    I wonder if behind the stories of people losing sight may be garbled or rationalised accounts of degenerative eye diseases, which were proceeded by visual distortions and hallucinations – the type of tale that ends ‘…and the fairies took away his sight’ ?

    Stowmarket in Suffolk has a tale recorded in 1844 of a midwife who helps deliver a fairy baby, being granted the power to see fairies through one eye which had been rubbed with a magic ointment. Some time later, back in Stowmarket one market day the woman saw a fairy helping himself to a joint from a butcher’s stall. Intervening, the fairy challenged her and asked which eye she saw him from. She indicated the relevant eye, whereupon the fair seized a rush and blinded her in one eye. A similar traditional story is recorded in Somerset I believe (source ‘The History of Stowmarket’ (1844) by the Revd A.G.H. Hollingsworth).

    Often seen as a folklore of the past , it may be noted that in our own era, the lore of UFOs is also replete with instances where sightings can have an adverse effect on witnesses, even resulting in death on occasion.Simialrly, poltergeists can seemingly prove most tempramental on occasion, with some households fearful of upsetting them.

    Alan Murdie

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    1. Alan

      Thanks for the kind comments and nice to hear from you. I’m not sure that I’d read the Stowmarket version of the midwife story, but it is a very common one across the whole of Britain, the main variant being the degree of violence used to deprive the woman of her second sight: sometimes it’s merely blowing upon or touching the eye, more often it is actual blinding as in the example you cite.

      You’re right to say that there is academic debate about the explanation of certain fairy phenomena through disease (such as various congenital disabilities that might have produced the symptoms identified with changelings). Equally, there is a large area of cross-over with more modern UFO experiences. However, as you’ll see from my postings, British Fairies is very much about the traditional native folklore and is very much founded upon an acceptance of the reality of our Good Neighbours, which means that my approach is all about explaining their conduct within the parameters of what we know about their temperaments and prejudices. I hope you find some of the other postings just as thought provoking!

      John

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