The Fairy-Faith in Celtic Countries

The Celtic Otherworld 332-57

General Ideas of the Otherworld; its Location; its Subjectivity; its Names; its Extent; Tethra one of its kings--The Silver Branch and the Golden Bough; and Initiations--The Otherworld the Heaven-World of all Religions--Voyage of Bran--Cormac in the Land of Promise-- Magic Wands--Cuchulainn's Sick-Bed--Ossian's Return from Fairyland--Lanval's going to Avalon--Voyage of Mael-Duin-- Voyage of Teigue--Adventures of Art--Cuchulainn's and Arthur's Otherworld Quests--Literary Evolution of idea of Happy Otherworld.

The Celtic Doctrine of Re-birth 358-96

Re-birth and Otherworld--As a Christian Doctrine--General Historical Survey--According to the Barddas MSS.; according to Ancient and Modern Authorities--Re-incarnation of the Tuatha De Danann--King Mongan's Re-birth--Etain's Birth-- Dermot's Pre-existence--Tuan's Re-birth--Re-birth among Brythons--Arthur as a Re-incarnate Hero--Non-Celtic Parallels--Re-birth among Modern Celts: in Ireland; in Scotland; in the Isle of Man; in Wales; in Cornwall; in Brittany--Origin and Evolution of Celtic Re-birth Doctrine.

The Testimony of Archaeology 397-426

Inadequacy of Pygmy Theory--According to the Theories concerning Divine Images and Fetishes, Gods, Daemons, and Ancestral Spirits haunt Megaliths--Megaliths are religious and funereal, as shown chiefly by Cenn Cruaich, Stonehenge, Guernsey menhirs, Monuments in Brittany, by the Circular Fairy-Dance as an Ancient Initiatory Sun-Dance, by Breton Earthworks, Archaeological Excavations generally, and by present-day Worship at Indian Dolmens--New Grange and Celtic Mysteries: Evidence of manuscripts; Evidence of Tradition--The Aengus Cult--New Grange compared with Great Pyramid: both have Astronomical Arrangement and same Internal Plan--Why they open to the Sunrise--Initiations in both--Great Pyramid as Model for Celtic Tumuli--Gavrinis and New Grange as Spirit Temples.

The Testimony of Paganism 427-41

Edicts against Pagan Cults--Cult of Sacred Waters and its Absorption by Christianity--Celtic Water Divinities--Druidic Influence on Fairy-Faith--Cult of Sacred Trees--Cult of Fairies, Spirits, and the Dead--Feasts of the Dead-- Conclusion.

The Testimony of Christianity 442-55

Lough Derg a Sacred Lake originally--Purgatorial Rites as Christianized Survivals of Ancient Celtic Rites--Purgatory as Fairyland--Purgatorial Rites parallel to Pagan Initiation Ceremonies--The Death and Resurrection Rite--Breton Pardons compared--Relation to Aengus Cult and Celtic Cave-Temples-- Origin of Purgatorial Doctrine pre-Christian--Celtic and Roman Feasts of dead shaped Christian ones--Fundamental Unity of Mythologies, Religions, and the Fairy-Faith.

Science and Fairies 456-91

Method of Examination: Exoteric and Esoteric aspects--The X-quantity--Scientific attitudes toward the Animistic Hypothesis: Materialistic Theory; Pathological Theory; Delusion and Imposture Theory; Problems of Consciousness: Dreams; Supernormal Lapse of Time--Psychical Research and Fairies: Myers's researches--Present Position of Psychical Research--Psychical Research and Anthropology in Relation to the Fairy-Faith, according to a special contribution from Mr. Andrew Lang--Final Testing of the X-quantity--Conclusion: the Celtic Belief in Fairies and in Fairyland is scientific.

The Extension of the Terms Fairy and Fairyland--The Real Man as an Invisible Force acting through a Body-Conductor-- A Psychical Organ essential for Memory--Pre-existence a Scientific Necessity--The Vitalistic View of Evolution--Old Theory of Heredity disproved--Embryology supports Re-birth Doctrine--Psycho-physical Evolution--Memory of previous Existences in Subconsciousness--Examples--Dream Psychology furnishes clearest Illustrations--No Post-existence without Pre-existence--Resurrection as Re-birth--The Circle of Life--The Mystical Corollary--Conclusion: the Celtic Doctrine of Re-birth and Otherworld is essentially scientific.

During the years 1907-9 this study first took shape, being then based mainly on literary sources; and during the latter year it was successfully presented to the Faculty of Letters of the University of Rennes, Brittany, for the Degree of Docteur-ès-Lettres. Since then I have re-investigated the whole problem of the Celtic belief in Fairies, and have collected very much fresh material. Two years ago the scope of my original research was limited to the four chief Celtic countries, but now it includes all of the Celtic countries.

In the present study, which has profited greatly by criticisms of the first passed by scholars in Britain and in France, the original literary point of view is combined with the broader point of view of anthropology. This study, the final and more comprehensive form of my views about the 'Fairy-Faith', would never have been possible had I not enjoyed during many months the kindly advice and constant encouragement of Mr. R. R. Marett, Reader in Social Anthropology in the University of Oxford, and Fellow of Exeter College.

During May 1910 the substance of this essay in its pan-Celtic form was submitted to the Board of the Faculty of Natural Science of Oxford University for the Research Degree of Bachelor of Science, which was duly granted. But the present work contains considerable material not contained in the essay presented to the Oxford examiners, the Right Hon. Sir John Rhys and Mr. Andrew Lang; and, therefore, I alone assume entire responsibility for all its possible shortcomings, and in particular for some of its more speculative theories, which to some minds may appear to be in conflict with orthodox views, whether of the theologian or of the man of science. These theories, however venturesome they may appear, are put forth in almost every case with the full approval of some reliable, scholarly Celt; and as such they are chiefly intended to make the exposition of the belief in fairies as completely and as truly Celtic as possible, without much regard for non-Celtic opinion, whether this be in harmony with Celtic opinion or not.

As the new manuscript of the 'Fairy-Faith' lies before me revised and finished, I realize even more fully than I did two years ago with respect to the original study, how little right I have to call it mine. Those to whom the credit for it really belongs are my many kind friends and helpers in Ireland, Scotland, Isle of Man, Wales, Cornwall, and Brittany, and many others who are not Celts, in the three great nations--happily so intimately united now by unbreakable bonds of goodwill and international brotherhood--Britain, France, and the United States of America; for without the aid of all these Celtic and non-Celtic friends the work could never have been accomplished. They have given me their best and rarest thoughts as so many golden threads; I have only furnished the mental loom, and woven these golden threads together in my own way according to what I take to be the psychological pattern of the Fairy-Faith.

I am under a special obligation to the following six distinguished Celtic scholars who have contributed, for my second chapter, the six introductions to the fairy-lore collected by me in their respective countries:--Dr. Douglas Hyde (Ireland); Dr. Alexander Carmichael (Scotland); Miss Sophia Morrison (Isle of Man); the Right Hon. Sir John Rhys (Wales); Mr. Henry Jenner (Cornwall); Professor Anatole Le Braz (Brittany).

I am also greatly indebted to the Rev. J. Estlin Carpenter, Principal of Manchester College, for having aided me with the parts of this book touching Christian theology; to Mr. R. I. Best, M.R.I.A., Assistant Librarian, National Library, Dublin, for having aided me with the parts devoted to Irish mythology and literature; and to Mr. William McDougall, Wilde Reader in Mental Philosophy in the University of Oxford, for a similar service with respect to Section IV, entitled 'Science and Fairies'. And to these and to all the other scholars whose names appear in this preface, my heartiest thanks are due for the assistance which they have so kindly rendered in reading different parts of the Fairy-Faith when in proof.

With the deep spirit of reverence which a student feels towards his preceptors, I acknowledge a still greater debt to those among my friends and helpers who have been my Celtic guides and teachers. Here in Oxford University I have run up a long account with the Right Hon. Sir John Rhys, the Professor of Celtic, who has introduced me to the study of Modern Irish, and of Arthurian romance and mythology, and has guided me both during the year 1907-8 and ever since in Celtic folk-lore generally. To Mr. Andrew Lang, I am likewise a debtor, more especially in view of the important suggestions which he has given me during the past two years with respect to anthropology and to psychical research. In my relation to the Faculty of Letters of the University of Rennes, I shall always remember the friendly individual assistance offered to me there during the year 1908-9 by Professor Joseph Loth, then Dean in that University, but now of the College of France, in Paris, particularly with respect to Brythonic mythology, philology, and archaeology; by Professor Georges Dottin, particularly with respect to Gaelic matters; and by Professor Anatole Le Braz, whose continual good wishes towards my work have been a constant source of inspiration since our first meeting during March 1908, especially in my investigation of La Légende de la Mort, and of the related traditions and living folk-beliefs in Brittany--Brittany with its haunted ground of Carnac, home of the ancient Brythonic Mysteries.

W. Y. E. W.

JESUS COLLEGE, OXFORD. All Saints' Day, 1911.

'There, neither turmoil nor silence....

'Though fair the sight of Erin's plains, hardly will they seem so after you have known the Great Plain....

'A wonder of a land the land of which I speak; no youth there grows to old age....

'We behold and are not beheld.'--The God Midir, in Tochmarc Etaine.

I. the Religious Nature of the Fairy-faith

There is probably no other place in Celtic lands more congenial, or more inspiring for the writing down of one's deeper intuitions about the Fairy-Faith, than Carnac, under the shadow of the pagan tumulus and mount of the sacred fire, now dedicated by triumphant Christianity to the Archangel Michael. The very name of Carnac is significant;[1] and in two continents, Africa and Europe--to follow the certain evidence of archaeology alone[2]--there seem to have been no greater centres for ancient religion than Karnak in Egypt and Carnac in Brittany. On the banks of the Nile the Children of Isis and Osiris erected temples as perfect as human art can make them; on the shores of the Morbihan the mighty men who were, as it seems, the teachers of our own Celtic forefathers, erected temples of unhewn stone. The wonderful temples in Yucatan, the temple-caves of prehistoric India, Stonehenge in England, the Parthenon, the Acropolis, St. Peter's at Rome, Westminster Abbey, or Notre-Dame, and the Pyramids and temples of Egypt, equally with the Alignements of Carnac, each in their own way record more or less perfectly man's attempt to express materially what he feels spiritually. Perfected art can beautify and make more attractive to the eye and mind, but it cannot enhance in any degree the innate spiritual ideals which men in all ages have held; and thus it is that we read amid the rough stone menhirs and dolmens in Brittany, as amid the polished granite monoliths and magnificent temples in Egypt, the same silent message from the past to the present, from the dead to the living. This message, we think, is fundamentally important in understanding the Celtic Fairy-Faith; for in our opinion the belief in fairies has the same origin as all religions and mythologies.