1914.
NOTES
[NOTES]
Note [1]. The Faery People. The first detailed account of the Faery People of the Gaelic race was made by the Reverend Robert Kirk in 1691. His book which remained in manuscript till it was discovered by Sir Walter Scott in 1815 was called The Secret Commonwealth, an essay "of the nature of the subterranean (and for the most part invisible people) heretofore going under the names of elves, fays, and faeries." Kirk was a Gaelic scholar, a translator into Gaelic of the Psalms. He is described upon his tomb as Lignæ hibernæ lumen, for in his day little distinction was made between the Irish and the Scottish-Irish among whom he lived and whose words he has recorded. He died a year after he had finished his manuscript or, as the people of his parish say, was taken by the faeries. The Reverend William Taylor, the present incumbent of Abberfoyle, Kirk's old living, told Mr. Wentz that it was generally believed at the time of Kirk's death, that the faeries had carried him off because he had looked too deeply into their secrets. He seems to have fainted while walking upon a faery knoll, a little way from his own door, and to have died immediately. Mr. Wentz found one old Gaelic speaker who believed that his spirit had been taken, but others who said there was nothing in the grave but a coffin full of stones, for body and soul had been taken. Mr. Lang prints a tradition that Kirk appeared to his cousin Graham of Ducray and could have been saved if the cousin had dared to throw a knife over the apparition's head.
Kirk describes "the subterranean people" or "the abstruse people," as he sometimes calls them, much as they are described today in Galway or in Mayo. He is clear that they are not demons and like Father Sinistrari, a Catholic theologian of Padua, quotes the Scriptures in support of this opinion. The "abstruse people" are not indeed, without sin though midway between men and angels, but being in no way "drenched into so gross and dredgy bodies as we, are especially given to the more spiritual and haughty sins." "Whatever their own laws, be sure according to ours and equity natural civil and revealed" they do wrong by "their stealing of nurses to their children and that other sort of Plaginism in catching our children away (may seem to heir some estate in those invisible dominions) which never return. For the inconvenience of their succubi who tryst with men it is abominable, but for swearing and intemperance they are not observed so subject to this irregularity as to envy, spite, hypocrisy, lying, and simulation." Some have thought the spirit controls of our best mediums no better. "They are not subject to sore sickness, but dwindle and decay at a certain period all about ane age" and "they pass after a long healthy life into one orb and receptacle fitted to their degree till they come under the general cognism at the last day." They are the "Sleagh Math or the good people" being called so by the "Irish" ... "to prevent the dint of their ill-attempts" and being "of a middle nature betwixt man and angel" have "intelligent, studious spirits, and light changeable bodies (like those called astral) somewhat of the nature of a condensed cloud and best seen in twilight. Their bodies are so pliable through the subtlety of the spirits that agitate them that they can make them appear or disappear at pleasure. Some have bodies or vehicles so spongeous, thin, and desiccate, that they are fed by only sucking into some fine spirituous liquors that pierce like pure air and oil; others feed more gross on the foisone or substance of corns and liquors or corn itself that grows upon the surface of the earth which these faeries steal away, partly invisible, partly preying on the grain as do crows and mice." Lady Gregory has a story of the crying of new dropped lambs of faery in November and some evidence that there is a reversal of the seasons, our winter being their summer, and some such belief was known to Kirk for "when we have plenty they have scarcity at their homes; and on the contrary (for they are empowered to catch as much prey everywhere as they please)." "Their bodies of congealed air are sometimes carried aloft, other whiles grovel in different shapes and enter into any cranny or cleft of the earth where air enters to their ordinary dwellings, the earth being full of cavities and cells and there being no place nor creature but is supposed to have other animals greater or lesser, living in or upon it as inhabitants, and no such thing as a pure wilderness in the whole universe" and we must always "labour for that abstruse people as well as for ourselves." Unless Kirk is in error, as seems probable, they are unlike the Irish faeries who shift but twice a year in May and in November, when the ancient Irish perhaps shifted from their winter houses to summer pastures or home again, for they have formed the custom to "remove to other lodgings at the beginning of each quarter of the year, so traversing till doomsday some being impudent [impotent?] of staying in one place and finding some ease by so purning [turning] and changing habitations," and at these times they are much seen when "their chameleon-like bodies swim in the air near the earth with bag and baggage." He is evidently puzzled how to place them among the orders and admits that it is uncertain "what at the last revolution will become of them when they are locked up into ane unchangeable condition." He even believes that they are so beset with anxiety upon this subject that have they "any frolic fits of mirth 'tis as the confirmed grinning of a mort head."
Many of the second-sighted men about him would have nothing of this doctrine and still believed, it seems, the old Celtic theory of the rebirth of the soul, a Manichæan and gnostic doctrine, for being "unwary in their observations" they believed what the "abstruse people" themselves declared "one averring those subterranean people to be departed souls attending awhile in this inferior state and clothed with bodies procured through their alms deeds in this life; fluid, active ethereal vehicles to hold them that they may not scatter or wander or be lost in the totum or the first nothing; but if any were so impious as to have given no alms they say when the souls of such do depart, they sleep in an uncertain state till they resume the terrestrial body." These bodies, come at by the giving of alms, suggest to one that body of Christ which, as Boehme taught, alone enables the shade to escape from turba magna the great wrath and dream-like transformation into the shape of beasts. One remembers also the celestial body of the seventeenth century Platonists. The power attributed to almsgiving calls to mind those tales of clothes given to the poor in some ghost's name thereby enabling the ghost to be decked out in their double. Lady Gregory has found the idea of rebirth in Aran, but in what seems the Cabalistic form not the Celtic; and it occurs again and again in the Gaelic romances. Cuchulain was the rebirth of Lug; and Mongan who was killed by Arthur of Britain was the rebirth of Finn Mac Cool. Here and there through the seventeenth century Platonists, Kirk's contemporaries, one finds some story that might have been in Lady Gregory's book. Glanvill in the second part of his Sadducismus Triumphatus published in 1674 has an Irish tale where the dead and the faeries are associated as in Galway today. "A gentleman in Ireland near to the Earl of Orrery's seat sending his butler one afternoon to buy cards; as he passed a field, he, to his wonder, espied a company of people sitting round a table, with a deal of good cheer before them in the midst of a field. And he going up towards them, they all arose and saluted him, and desired him to sit down with them." But one of them said these words in his ear: "Do nothing this company invites you to." "He therefore refused to sit down at the table, and immediately the table and all that belonged to it were gone; and the company are now dancing and playing upon musical instruments, and the butler being desired to join himself to them; but he refusing this also, they fall all to work, and he not being to be prevailed with to accompany them in working, any more than in feasting and dancing, they all disappeared, and the butler is now alone." For some days attempts are made to carry away the butler. During one of these he is levitated in the presence of the Earl of Orrery and certain of his guests. Then the man who warned him to do nothing he was bid, came to his bedside. "'I have been dead,' said the spectre or ghost, 'seven years and you know that I lived a loose life. And ever since have been hurried up and down in a restless condition with the company you saw and shall be till the Day of Judgment.'"