These spirits are the lay form ofthe abbey lubbers who used to be supposed to haunt rich abbeys, where the monks had grown self-indulgent and idle. As a rule it was thought that fairies could feed on any human food that had not been marked by a cross. The story of the tacksman of Auchriachan is an example of this. But, by an extension of this belief, it was sometimes thought that the fairies could take any food that was ungratefully received or belittled or anything that was dishonestly come by, any abuse of gifts, in fact. It was under these circumstances that the abbey lubbers and buttery spirits worked. A very vivid account of a buttery spirit is to be found in Heywood's Hierarchic of the Blessed Angels (Book 9).
A pious and holy priest went one day to visit his nephew who was a cook, or rather, it seemed, a tavern keeper. He was hospitably received, and as soon as they sat to meat the priest asked his nephew how he was getting on in the world, for he knew he was an ambitious man, anxious for worldly success.
'Oh Uncle,' said the taverner, 'my state is wretched; I grow poorer and poorer, though I'm sure I neglect nothing that can be to my profit. I buy cattle that have died of the murrain, even some that have been found dead in ditches; I make pies of dogs' carcasses, with a fine pastry and well spiced; I water my ale, and if anyone complains of the fare I outface them, and swear I use nothing but the best. I use every trick I can contrive, and in spite of that I grow poorer and poorer.'
'You'll never thrive using these wicked means,' said his Uncle. 'Let me see your Buttery.'
'Fay' was the earliest form in which the word 'fairy' appears. It is generally supposed to be a broken-down form of 'Fatae', the Fates, which in Romance tradition became less formidable and multiplied in number. The word 'fairy' was originally 'fayerie', the enchantment of the fays, and only later became applied to the people working the enchantment rather than to the state of illusion.
Феи
«Fay» — самая старая форма, в которой появляется слово «fairy». Обычно считается, что это — искаженная форма слова «Fatae», Судьбы, которые в романской традиции стали менее грозными и умножились в числе. Слово «fairy» изначально выглядело как «fayerie», чары фей, и лишь позднее оно стало применяться к людям, владеющим этими чарами, а е к состоянию очарованности.
The word 'fairies' is late in origin; the earlier noun is fays, which now has an archaic and rather affected sound. This is thought to be a broken-down form of Fatae. The classical three Fates were later multiplied into supernatural ladies who directed the destiny of men and attended childbirths. 'Fay-erie' was first a state of enchantment or glamour, and was only later used for the fays who wielded those powers of illusion.
A Manx name for the fairie tribe; the singular is 'Ferrish'. Gill supposes it to be derived from the English 'Fairies'. He gives a list of names of places and plants in which 'ferrish' occurs in A Second Manx Scrapbook (pp.217-218). The Ferrishyn were the trooping fairies of Man, though there does not seem to be any distinction between them and the sleih beggey. They were less aristocratic than the fairies of Ireland and Wales, and they have no named fairy king or queen. They were small, generally described as three feet in height, though sometimes as one foot. They stole human babies and left changelings, like other fairies, and they loved to frequent human houses and workshops when the inhabitants had gone to bed. Their favourite sport was hunting, and they had horses and hounds of their own. The hounds were sometimes described as white with red ears, like fairy dogs elsewhere, but sometimes as all colours of the rainbow, red, blue, green, yellow. The huntsmen wore green coats and red caps, so the hunt must have been a gay sight as they passed. They could hear whatever was said out of doors. Every wind stirring carried the sound to their ears, and this made people very careful to speak of them in favourable terms.
There are about five ways of spelHng the name of this, which is generally described as the Manx brownie. Indeed, he fulfils all the functions of a brownie, though he is more like lob-lie-by-t he-fire, whom Milton calls 'the lubbard fiend'.
He is large, hairy and ugly, but of enormous strength. There is a story, told by Sophia Morrison in Manx Fairy Tales, that when the Fenoderee was working in Gordon he happened to meet the blacksmith one night and offered to shake hands with him. The blacksmith prudently held out the sock of a plough which he was carrying, and Fenoderee twisted it almost out of shape, and said with satisfaction: 'There's some strong Manxmen in the world yet.' Similar tales are told about Ossian in his old age and about the last of the pechs.
Curiously enough, this uncouth creature is said to have been once one of the ferrishyn, banished from Fairyland. He had fallen in love with a mortal girl who lived in Glen Aldyn, and had absented himself from the Autumn Festival to dance with her in the Glen of Rushen. For this he had been transformed into a hairy shape and banished until Doomsday. He still kept a kindly feeling for humanity, however, and willingly performed all sorts of tasks when his help was needed.
Ведьма-людоедка с синим лицом и железными когтями, которая жила, как считалось, в пещере в Данских Холмах в Лейстершире. У входа в пещеру рос зеленый дуб, в котором она, как говорили, пряталась и подстерегала заблудившихся детей и ягнят. Пещеру, называвшуюся Домом Черной Эннис, она вырыла в горе собственными когтями.
Существовал обычай в пасхальный Понедельник с раннего утра проводить охоту с приманкой от Дома Черной Эннис до дома Мэра Лейстершира. Приманкой служила дохлая кошка, вымоченная в анисовом семени. Этот обычай отмер в конце XVIII века.
Дух-хранитель диких зверей, обитающий в Пограничье. Хендерсон приводит рассказ о встрече с ним, который мистер Сёртиз, автор «Истории Дёрхэма», прислал сэру Вальтеру Скотту.
В 1744 году два молодых человека охотились на болотах близ Элсдона, и остановились подкрепиться и отдохнуть возле горного ручья. Младший пошел к ручью напиться воды и, нагнувшись, увидел на другом берегу ручья Бурого с Болот — низкорослого крепко сложенного карлика в одежде цвета сухого папоротника, с нечесаными рыжими волосами и большими, как у быка, горящими глазами. Он сердито отругал парня за вторжение на его землю и убийство зверей, состоящих под его защитой. Сам он питался только черникой, орехами и яблоками. «Пойдем ко мне домой, сам увидишь,» — сказал он. Парень собирался уже перепрыгнуть через ручей, но тут его позвал его друг, и Бурый исчез. Говорили, что если бы парень перебрался через ручей, его бы тут же разорвали на части.
The companion of meg moulach, the most famous of the Highland brownies. It was perhaps he who was scalded to death in the Mill of Fincastle in a story told in the preceding entry. The fullest account of him is given by Grant Stewart in Popular Superstitions of the Highlanders of Scotland (pp.142-143):
There was a man called Mackenzie who was one of the tenants of Oonich in Lochaber, and after a time it happened that every night his cattle-fold was broken down and the cattle grazed through his cornfield. He was sure that it was neither the neighbours nor the cattle who were responsible, and concluded that it must be the fairies, so he fetched his brother, the one-eyed ferryman — who had the second sight — to watch with him. Late in the night they heard a sound as of stakes being pulled up, and the one-eyed ferryman, moving quietly towards the far side of the fold, saw a dun, polled cow throwing the stakes aside and butting the cattle to their feet. She then drove them through the broken fence into the cornfield. The One-Eyed Ferryman followed her silently, and saw her go up to the Fairy Knoll of Derry Mac Brandy. The knoll opened before her and she went in. The ferryman hastened after her in time to stick his dirk into the turf at the door, so that it would not shut. The light streamed out of the knoll and he saw everything. In the centre of the knoll sat a circle of big old grey men round a fire on which a cauldron was burning. By this time the farmer had come up, but could see nothing until he put his foot on his brother's foot and then the whole scene was clear to him, and he was very much alarmed, and wanted to go away. But the Ferryman called out in a loud voice: * If your dun cow ever troubles Oonich fold again, I will take everything out of the knoll, and throw it out on Rudha na h-Oitire.' With that he pulled out the dirk and the door shut itself They went down home, and the dun polled cow never troubled them again.
Bucca is the name of a spirit that in Cornwall it was once thought necessary to propitiate. Fishermen left a fish on the sands for bucca,
and in the harvest a piece of bread at lunch-time was thrown over the left shoulder, and a few drops of beer spilt on the ground for him, to ensure good luck.
He seems to have declined from a godling to a hobgoblin, for she further says:
Bucca, or bucca-boo, was until very lately (and I expect in some places it still is) the terror of children, who were often, when crying, told that 'if they did not stop he would come and carry them off'.
She also says that there were two buccas: Bucca Dhu and Bucca Gwidder. One version of a 'Mock Ghost/Real Ghost' story is given by Bottrell in Traditions and Hearthside Stories (Vol.I, p.142), as 'The White Bucca and the Black'.
Букка — это имя духа, которого в Корнуолле некогда считалось необходимым ублаготворять. Рыбаки оставляли на песке рыбу для букки, а в страду в обед бросали за левое плечо кусок хлеба и проливали на землю несколько капель пива, чтобы обеспечить удачу.
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