Airy Nothings Imagining The Otherworld Of Faerie From The Middle Ages To The Age Of Reason

Ever since the Middle Ages the Otherworld of Faerie has been the object of serious intellectual scrutiny. What science in the end dismissed as airy nothings was given a local habitation and a name by art. This book presents some of the main chapters from the history and tradition of otherworldly spirits and fairies in the folklore and literature of the British Isles and Northern Europe. In eleven contributions different experts deal with some of the main problems posed by the scholarly and artistic confrontation with the Otherworld, which not only fuelled the imagination, but also led to the ultimate redundancy of learned perceptions of that Otherworld as it was finally obfuscated by the clarity of an enlightened age. Contributors include: Henk Dragstra, John Flood, Julian Goodare, Tette Hofstra, Robert Maslen, Richard North, Karin E. Olsen, David J. Parkinson, Rudolf Suntrup, Jan R. Veenstra, and Helen Wilcox.

The notions of other peoples, cultures, and natural conditions have always been determined by the epistemology of imagination and fantasy, providing much freedom and creativity, and yet have also created much fear, anxiety, and horror. In this regard, the pre-modern world demonstrates striking parallels with our own insofar as the projections of alterity might be different by degrees, but they are fundamentally the same by content. Dreams, illusions, projections, concepts, hopes, utopias/dystopias, desires, and emotional attachments are as specific and impactful as the physical environment. This volume thus sheds important light on the various lenses used by people in the Middle Ages and the early modern age as to how they came to terms with their perceptions, images, and notions. Previous scholarship focused heavily on the history of mentality and history of emotions, whereas here the history of pre-modern imagination, and fantasy assumes center position. Imaginary things are taken seriously because medieval and early modern writers and artists clearly reveal their great significance in their works and their daily lives. This approach facilitates a new deep-structure analysis of pre-modern culture.

Examining the fairies of medieval romance as liminal beings, this book draws on anthropological and philosophical studies of liminality to combine folkloristic insights into the nature of fairies with close readings of selected romance texts. Tracing different meanings and manifestations of liminality in Sir Gawain and the Green Knight, Sir Orfeo, Sir Launfal, Thomas of Erceldoune and Robert Henryson’s Orpheus and Eurydice, the volume offers a comprehensive theory of liminality rooted in structuralist anthropology and poststructuralist theory. Arguing that romance fairies both embody and represent the liminal, The Liminality of Fairies posits and answers fundamental theoretical questions about the limits of representation and the relationship between romance hermeneutics and criticism. The interdisciplinary nature of the argument will appeal not just to medievalists and literary critics but also to anthropologists, folklorists as well as scholars working within the fields of cultural history and contemporary literary theory.

This book explores the manifold ways of knowing—and knowing about— preternatural beings such as demons, angels, fairies, and other spirits that inhabited and were believed to act in early modern European worlds. Its contributors examine how people across the social spectrum assayed the various types of spiritual entities that they believed dwelled invisibly but meaningfully in the spaces just beyond (and occasionally within) the limits of human perception. Collectively, the volume demonstrates that an awareness and understanding of the nature and capabilities of spirits—whether benevolent or malevolent—was fundamental to the knowledge-making practices that characterize the years between ca. 1500 and 1750. This is, therefore, a book about how epistemological and experiential knowledge of spirits persisted and evolved in concert with the wider intellectual changes of the early modern period, such as the Protestant Reformation, the Scientific Revolution, and the Enlightenment.

This book examines the fairies, demons, and nature spirits haunting the margins of Christendom from late-antique Egypt to early modern Scotland to contemporary Amazonia. Contributions from anthropologists, folklorists, historians and religionists explore Christian strategies of encompassment and marginalization, and the ‘small gods’ undisciplined tendency to evade such efforts at exorcism. Lurking in forest or fairy-mound, chuckling in dark corners of the home or of the demoniac’s body, the small gods both define and disturb the borders of a religion that is endlessly syncretistic and in endless, active denial of its own syncretism. The book will be of interest to students of folklore, indigenous Christianity, the history of science, and comparative religion.

An in-depth and experiential look from the inside at practicing Fairy Witchcraft. This unique form of spirituality is one that melds the traditions of the Fairy Faith with neopagan witchcraft, creating something that is new yet rooted in the old. In this third book in the series the reader is invited to travel down the path to Fairy with the author and see how their journey has unfolded over the last twenty-five years, weaving together practical experience and academic study. Looking at this form of witchcraft with an eye that is both serious and humorous Travelling the Fairy Path offers insight and suggestions for practices shaped from the source material and lived in daily life to help as the reader moves from beginner to experienced practitioner.

Fairies are a challenging subject, intertwining culture, folklore, and anecdotal accounts across centuries and millennia. Focusing primarily on the Celtic speaking cultures, with some material from adjacent cultures including Anglo-Saxon and Norse, A New Dictionary of Fairies has in-depth entries on a variety of fairies as well as subjects related to them, such as why we picture elves with pointed ears or where the idea of fairies being invisible comes from. It also tackles more complicated topics like the nature and physicality of the fairy people. Anyone with an interest in the Good Neighbours will find this book a solid resource to draw from.

Frequent discussions of Satan from the pulpit, in the courtroom, in print, in self-writings, and on the streets rendered the Devil an immediate and assumed presence in early modern Scotland. For some, especially those engaged in political struggle, this produced a unifying effect by providing a proximate enemy for communities to rally around. For others, the Reformed Protestant emphasis on the relationship between sin and Satan caused them to suspect, much to their horror, that their own depraved hearts placed them in league with the Devil. Exploring what it meant to live in a world in which Satan’s presence was believed to be, and indeed, perceived to be, ubiquitous, this book recreates the role of the Devil in the mental worlds of the Scottish people from the Reformation through the early eighteenth century. In so doing it is both the first history of the Devil in Scotland and a case study of the profound ways that beliefs about evil can change lives and shape whole societies. Building upon recent scholarship on demonology and witchcraft, this study contributes to and advances this body of literature in three important ways. First, it moves beyond establishing what people believed about the Devil to explore what these beliefs actually did- how they shaped the piety, politics, lived experiences, and identities of Scots from across the social spectrum. Second, while many previous studies of the Devil remain confined to national borders, this project situates Scottish demonic belief within the confluence of British, Atlantic, and European religious thought. Third, this book engages with long-running debates about Protestantism and the ’disenchantment of the world’, suggesting that Reformed theology, through its dogged emphasis on human depravity, eroded any rigid divide between the supernatural evil of Satan and the natural wickedness of men and women. This erosion was borne out not only in pages of treatises and sermons, but in the lives of Scots of all sorts. Ultimately, this study suggests that post-Reformation beliefs about the Devil profoundly influenced the experiences and identities of the Scottish people through the creation of a shared cultural conversation about evil and human nature.