Хронист XIII века Ральф Коггсхолльский сохранил для нас три из лучших старинных историй об эльфах: а) об одном из Зеленых Детей; б) история о пленении и бегстве русала; и в) прелюбопытный рассказ о маленькой феечке, водившейся в замке Дагворси в Саффолке.
Брак смертного человека с эльфийкой-супругой как правило является браком подневольным, если не вспоминать об валлийских гурахах, которые обычно уступали настойчивым ухаживаниям. Однако и они, как все похищенные невесты, выдвигали условие — табу, которое муж в конце концов всегда нарушает. «Дикий Эдрик» — один из самых старых примеров похищения эльфийской невесты, содержащий и табу, и последовавшее за его нарушением возвращение жены в Волшебную Страну. Многие другие браки — браки с тюленными людьми или тюленицами, у которых похищали их шкуры. Когда, даже после долгих лет супружеской жизни, эти шкуры возвращались к ним, они тут же бросались в море.
This, meaning the family of Rhys the Deep, is the name given to a tribe of fairy people who inhabited a small land which was invisible because of a certain herb that grew on it.
They were handsome people, rather below the average in height, and it was their custom to attend the market in Cardigan and pay such high prices for the goods there that the ordinary buyer could not compete with them. They were honest and resolute in their dealings, and grateful to people who treated them fairly. One man called Gruffid always treated them so well that they took a great liking to him and invited him to their country, which was enriched with treasures from all over the world. They loaded him with gifts and conducted him back to their boundary. Just before he took leave of them he asked how they guarded all their wealth. Might not even one of their own people betray them into the hands of strangers?
'Oh no', said his guide. 'No snakes can live in Ireland and no treachery can live here. Rhys, the father of our race, bade us, even to the most distant descendant, honour our parents and ancestors; love our own wives without looking at those of our neighbours; and do our best for our children and grandchildren. And he said that if we did so, no one of us would ever prove unfaithful to another, or become what you call a traitor'.
He said that a traitor was an imaginary character with them, shown in a symbolic drawing with the feet of an ass, the head of the devil and a bosom full of snakes, holding a knife in his hand, with which he had killed his family. With that he said goodbye, and Gruffid found himself near his own home, and could no longer see the Country of Plant Rhys.
Wirt Sikes in British Goblins gives a full account of a plentyn-newid, or Welsh changeling, left by the Tylwyth Teg in exchange for the beautiful human child which they coveted. The Welsh changelings differed very little from those elsewhere, and received the same harsh treatment. Sikes says:
The plentyn-newid has the exact appearance of the stolen infant at first; but its aspect speedily alters. It grows ugly of face, shrivelled of form, ill-tempered, wailing, and generally frightful. It bites and strikes, and becomes a terror to the poor mother. Sometimes it is idiotic; but again it has a supernatural cunning, not only impossible in a mortal babe, but not even appertaining to the oldest heads, on other than fairy shoulders.
Ирландская параллель русалок. Как и русалки, мерроу прерасны, несмотря на рыбьи хвосты и тонкие перепонки между пальцами. Их боялись, потому что они появляются перед штормом, но они симпатичнее большинства русалок, и часто влюбляются в смертных рыбаков. Потомки таких браков, говорят, иногда бывают покрыты чешуей, как и потомки роан или тюлениц, и тоже имеют перепонки между пальцами. Иногда мерроу выходят на берег в обличье маленьких безрогих коровок, а в своем собственном обличье они носят красные шапочки с пером, позволяющие им плавать под водой. Если такую шапочку украсть, мерроу не может вернуться в море.
An unusual Orcadian tale, collected by D.J.Robertson and published in Folk-Lore (September 1890). It is a tale of enchantment and disenchantment, and the fairy power to draw humans into their hills and to wear out their lives with dancing.
Once upon a time there was a king and a queen, and they each had a daughter called Kate. But the king's Kate was far bonnier than the queen's Kate, and the queen was jealous of her stepdaughter's beauty and determined to spoil it, but the two Kates loved each other dearly. So the queen went to the hen-wife, her wicked crony, and took council with her.
'Send the bonny burd to me one morning, first thing', said the henwife, 'and I'll spoil her beauty for her'.
So next day the queen sent the king's Kate down to the hen-wife to fetch a basket of eggs for their breakfast. It happened that Kate was hungry, and as she passed the kitchen she snatched up a bannock and munched it on her way. She came to the hen-wife's, and asked for the eggs.
'Go in hen and lift the lid of the pot while I get them', said the hen-wife.
The king's Kate lifted the lid, and a great steam rose up, but she was none the worse for that.
'Go home to your minnie', said the hen-wife, 'and tell her to keep her larder door better snibbit'.
Next day the queen saw Kate as far as the palace door; but on the way to the hen-wife's she spoke to some reapers in the field, and they gave her some ears of corn, which she ate as she went. Again she went home scatheless, and the hen-wife said: *Tell your minnie that the pot winna boil if the fire's away'.
A kind of fairy who appears in lonesome valleys, smoking a dudeen (that is, a short clay pipe), who makes love to country maidens, then fades away, leaving them to pine to death. Ethna Carbery's poem 'The Love-Talker' gives the whole picture:
I met the Love-Talker one eve in the glen,
He was handsomer than any of our handsome young men,
His eyes were blacker than the sloe, his voice sweeter far
Then the crooning of old Kevin's pipes beyond in Coolnagar.
I was bound for the milking with a hear fair and free —
My grief! my grief! that bitter hour drained the life from me;
I thought him human lover, though his lips on mine were cold,
And the breath of death blew keen on me within his hold.
I know not what way he came, no shadow fell behind,
But all the sighing rushes swayed beneath a faery wind,
The thrush ceased its singing, a mist crept about,
We two clung together — with the world shut out.
Beyond the ghostly mist I could hear my cattle low,
The little cow from Ballina, clean as driven snow,
The dun cow from Kerry, the roan from Inisheer,
Oh, pitiful their calling — and his whispers in my ear!
His eyes were a fire; his words were a snare;
I cried my mother's name, but no help was there;
I made the blessed Sign; then he gave a dreary moan,
A wisp of cloud went floating by, and I stood alone.
Running ever through my head, is an old-time rune —
'Who meets the Love-Talker must weave her shroud soon'.
Св. Коллен — валлийский святой VII века. Подобно многим кельтским святым, он имел сварливый и беспокойный характер. Некоторое время жил в Сомерсете. Там он и повстречался с королем эльфов. С.Баринг-Гульд в своих «Житиях святых» излагает его биографию из валлийского Жития Св.Коллена, на то время еще не переведенного на английский. Именно по этой причине Баринг-Гульд утверждает, что короля эльфов на Гластонбери-Торе звали Гвин ап Нуз, а владением его был Аннун.
Историю о Мелюзине можно назвать французской романтической версией классического сюжета о Ламии. До XIV века она обитала в народной традиции, пока легенды о ней не собрал Жан Д'Аррас в «Chronique de Mélusine». Эту хронику затем расширил Стефаний, доминиканский монах из Дома Лузиньяна. Историю Мелюзины суммирует Кейтли в «Эльфийской мифологии». Любопытно, что французская вариация на тему эльфийской невесты повторяет в двух поколениях характерное табу — разумеется, дважды нарушенное.
Герой первой части — король Альбании, то есть, Шотландии, и можно задуматься, не там ли зародился сюжет.
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в фольклоре жителей Западного Полесья полубабы-полужабы, русалки-пугала, которые ловили детей и душили их своими железными грудями
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