The Scottish version of the word 'knoll', equivalent to the Irish 'knock'. It sometimes relates to a tumulus and sometimes to the buried ruins of a castle. See also bruch and sithein.
Курган
Шотландский диалектизм слова «knoll», эквивалент ирландского «knock». Иногда этим словом обозначается тумулюс, а иногда ушедшие в землю руины замка. См. также бруг и шитейн.
According to J.G.Campbell in his Superstitions ofthe Scottish Highlands, the word 'brugh' means the interior of a fairy mound or knowe and is the same word as 'borough'. It generally means a place where quite a number of fairies live together, and not just the home for a family. The outside of the brugh is the sithien.
Бруг
Как пишет Дж.Г.Кэмпбелл в своих «Суевериях горной и островной Шотландии», слово «бруг» означает внутренность эльфийского кургана, и аналогично слову «боро». Обычно оно означает место, где совместно проживает большое количество эльфов, а не просто дом одной семьи. Место снаружи бруга называется шитейн.
The god of youth and beauty, who was one of the Tuatha de Danann supposed to have been the gods of the Ancient Irish who later became the Irish heroic fairies, the Daoine Sidhe. In the Irish traditional history, the Tuatha de Danann were defeated and driven underground by the invading Milesians. They retreated to an underground realm, and their High King, Dagda, apportioned his realms and palaces. He took two brughs or palaces for himself and gave one to Lug, son of Ethne, and one to Ogme, but his son Angus was away and was forgotten. When he returned and complained, Dagda ceded to him his own Brug na Boinne for a day and a night, but Angus was dissatisfied at the decision and claimed the Brug na Boinne for himself for ever.
This was a Border household spirit of the Brownie kind, though rather more eccentric. He is described at length, with the assistance of some rather obscure verses, by William Henderson in Folk-Lore of the Northern Counties (p.256-257). He loved human cheerfulness and the company of children, and his usual seat was on the swinging pot-hook. When this was empty, he used to sit on it and swing himself to and fro, laughing and chuckling at the merriment of the company. He disapproved of any drink stronger than home-brewed ale, and used to cough angrily if strong spirits were drunk. Otherwise he was a convivial spirit, though very particular about the cleanliness or neatness of the house and a torment to slovenly kitchen-maids. His cheerfulness was a great credit to him, since he suffered from perpetual toothache. Henderson describes him with great minuteness:
His general appearance was that of a grisly old man, with short, crooked legs, while a long tail assisted him in keeping his seat on the crook. Sometimes he appeared in a grey mantle, with the remains of an old 'pirnicap' (night-cap) on his head, drawn down over that side of the face which was troubled with toothache, a constant grievance of his; but he commonly wore a red coat and blue breeches, both garments being made of 'familie woo'.
Eleanor Hull, in Folklore of the British Isles, suggests tentatively that Anu is the same person as Aine, the mother of Earl Fitzgerald, to whom fires were lit at Midsummer, and who was the guardian of cattle and a health-giver. Anu is known to be one of the Deae Matronae of Ireland and was a goddess of fertility. Two neighbouring hills in Kerry are called the Paps of Anu. Eleanor Hull regards her as a local goddess, and rejects the suggestion that she has any connection with Black Annis of the Dane Hills in Leicestershire, though she thinks it possible that Dana and Anu are the same.
The tree which above all others offered the best protection against fairy enchantments and witchcraft. As the Scottish rhyme goes:
Rowan, lamer [amber] and red threid
Pits witches to their speed.
It will be noticed that all these are reddish, and the red berries of the rowan-tree make it specially effective. A staff of rowan, a cross made of rowan, a bunch of rowan berries, all these were effective, and it was customary in the Highlands to plant a rowan-tree outside every house. Where rowans were scarce, ash-trees took their place. An ashen gad was supposed to be protective of cattle. See also Protection against fairies.
[Мотивы: D950-6; D1385.2.5]
Рябина
Дерево, которое лучше прочих защищает от эльфийского колдовства и чар ведьм. Как гласит шотландский стишок:
Рут Тонг приводит в «Забытых народных сказок графств Англии» (с.24-26) сказку о них, вероятно, из Шропшира. Название это упоминается также в стихах Роберта Буханана.
Существует две почти идентичных сказки из Чешира и Шропшира. В обеих рыбак вытягивает драгой асри и кладет его на дно лодки. Тот умоляет отпустить его, но язык его совершенно непонятен. В чеширской сказке рыбак связывает асри, и прикосновение холодных мокрых лап существа обжигает рыбака так, что след остается на всю жизнь. В обеих сказках рыбак накрывает асри мокрыми водорослями. Тот лежит на дне лодки и стонет, но стоны его постепенно стихают, и когда рыбак добирается до берега, на дне лодки остается лишь маленькая лужица воды.
Рут Тонг слышала и другие упоминания об асри в Валлийском пограничье, все примерно такие же.
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