Morgan Daimler's Blog, page 53

Mead-Fire - A Poem

I drink the cup he offers
the horn-rim cold against my lips,
sweet honey taste in my mouth,
a single swallow spreads
down my throat
into my blood, my brain-
images burst behind my eyes,
words blossom fire bright in my mind
burn like ice into my memory,
Tumbling intensely through me
the swirling sensations barely
at the edge of what I can bear
as my fingers itch to find a pen,
for I know their will be no relief
until I free this vision from its fleshy prison,
release it into the world
like a child struggling to be born
only fully alive when it is separated.
And I know as well that despite the pain
I would drink again from that horn,
drink down the divine inspiration
in one swift swallow...
That moment is worth any madness,
any cost I might be called to pay.

Cu Sidhe

Celtic Hounds clip-art 
There are many different types of fairy animals, both the more intelligent beings like the puka who can take animal form and animals that are part of fairy. One of the more interesting ones is the fairy hound, or cu sidhe (pronounced koo shee). The cu sidhe are known by many names including cu sith (Scottish), cwn annwn (Welsh), and when riding with the Wild Hunt may be called the Gabriel Ratchets, dandy dogs, or Hell hounds. They are also sometimes conflated with the ghostly hounds known as the black dog, black shuck, Hell Hounds, Padfoot, Bogey, Moddey Doo or the Grim. Katherine Briggs divides these supernatural dogs into three categories: supernatural beings, human ghosts in dog form, and ghosts of dogs (Briggs, 1978). For our purposes we will discusses all appearances of Otherworldly dogs, but it is important to understand up front that the subject is complex and that what appears to be a dog may or may not actually be a dog.
   The cu sidhe may appear as huge shaggy black or dark green dogs, or as swift white hounds with red eyes and ears, sometimes missing a limb. They are known by their enormous size, often described as being as large as a calf with huge round eyes (Parkinson, 2013). These spectral dogs may be male or female and may appear alone, in pairs, or in packs (Campbell, 2008). A cu sidhe may also appear as a black dog with a white ring around its neck, usually seen on a fairy hill (Evans Wentz, 1911).
  The cu sidhe when associated with the Wild Hunt usually frighten people, as the Hunt itself is an omen of war, death, and madness, although it can also bring blessings. The black dogs are seen as omens of death, although it is a bit murky as to whether, like the Irish bansidhe, the dog shows up to warn of an impending death or whether the dog causes the death (Parkinson, 2013). However not all black dogs are bad omens; in at least some cases the appearance of the black dog was protective as in one story from Swancliffe where a man has a black dog appear and accompany him through a dark wood, twice, only to find out later that the dog had saved him from being  robbed and killed by highwaymen (Parkinson, 2013). They may also appear as guardians of treasure, something they are known for in Scotland (Parkinson, 2013). In Ireland cu sidhe are often associated with specific fairy locations where they are known to be seen over the course of multiple generations and are known to sit and watch people, but they are only considered dangerous if they are disturbed, otherwise they will remain peaceful (Lenihan & Green, 2004). In at least one Irish example a small white fairy dog appeared as an omen of the coming of the daoine sidhe to a home, to warn the inhabitants to prepare (Evans Wentz, 1911).
   Fairy dogs may appear with the daoine sidhe during fairy rades, or they may appear wandering on their own, gaurding fairy hills, or going ahead of the Gentry to warn of their presence. Black dogs seem to be territorial, favoring churchyards, roadways, and crossroads, especially where gallows have been (Parkinson, 2013). In stories they are often associated with a particular area which is considered haunted (Campbell, 2008). Cu sidhe may appear standing motionless on fairy hills or even among mortal dogs on occasion (Evans Wentz, 1911).
   Many people assume the cu sidhe and black dogs are ill-omens, and indeed they may be, but not always. While the appearance of such a hound, especially if it is baying or howling, is usually an omen of death the fairy hounds may also appear for other reasons. Sometimes they can be protective, either of a location in which case simply leaving them and the area alone will allow you to walk away unharmed, or of a person. They may also appear for unknown reasons, without directly harming or effecting anyone.
    I have seen fairy hounds twice in my life.
    The first time, many years ago, a friend and I were trying to cleanse and protect a mutual friend’s business in the city. We sat in the doorway with a small cauldron and burned herbs, the smoke rising into the darkness of the early evening sky. Suddenly we both became aware of the eerie silence – the sounds of the city had fallen away, the traffic had stopped going past on the street, everything seemed deserted. As we watched two huge black dogs came trotting down the sidewalk across the street. No one was with them but they walked calmly and with a purpose. My friend broke the silence and joked that perhaps they would cross the (empty) street and no sooner had the words left his mouth then both dogs changed directions and moved across the street towards us. We immediately fled into the building and closed the door; peering out the window we looked out to watch the dogs walk past and saw nothing. Literally no dogs, anywhere. Venturing back out we saw the dogs walking down the sidewalk away from us, although it was impossible for them to have passed where we were without us seeing them. they disappeared when the road curved and moments later the sound and traffic returned.
   The second time I saw a faery hound happened when I was working as an EMT. My partner and I were on a layover at 5 am on a winter morning in a city by the shore of Long Island Sound and we had parked in a lot next to a large field fenced off for construction. My partner was reading a book but I decided to get out and stretch my legs while we waited, despite the cold weather. I walked over near the chain link fence that surrounded that field and noticed something white moving on the far side. As I watched in the darkness the white shape moved steadily towards me; it seemed to be moving quickly across the field and eventually I realized it was a dog although its gait seemed odd. I looked past it for any sign of a person out for a morning walk with their pet but saw no one. The white dog, some sort of hound by its shape, was so white that it almost glowed in the pre-dawn darkness and I stood there watching it come straight towards me, trying to puzzle out why it was alone in a fenced in field and why its movement seemed jerky and off even though it moved quickly. When it had crossed about two-thirds of the space between us I finally realized that it had only one front leg – not that it was missing one, but that its front leg was placed in the center of its chest. A wave of fear went over me and before I could think I had turned, run, and jumped back into the ambulance. My partner looked up, startled, and asked me what was wrong, and I told him there was a dog. Looking out he asked me what dog. Sure enough when I looked there was no dog to be seen anywhere, despite the fact that there was nowhere for it to go in the empty field and no time for it to have gone anywhere.



ReferencesParkinson, D., (2013). Phantom Black Dogs http://www.mysteriousbritain.co.uk/folklore/phantom-black-dogs.html
 Briggs, K., (1978). An Encyclopedia of Fairies
Campbell, J., (2008) the Gaelic Otherworld
Lenihan, E., and Green, C., (2004). Meeting the Other Crowd
Evans Wentz, W., (1911). Fairy Faith in Celtic Countries

The Roan

The Seal Folk, called Roan, Roane or Rón  in Ireland and Selkies or Silkies in Scotland. Stories of these faeries originate on the coasts of Ireland and Scotland and persist today in these areas, as well as in any coastal areas where seals can be found. As ocean faeries, they are primarily associated with the sea and beaches, and their stories often originate with fisherman and people whose livelihood is tied to the ocean. Roan are creatures of the Between, existing between land and sea, between human and seal form.   Roan can be either male or female, and appear in either seal or human form, as they are true shape-shifters. As seals they are indistinguishable from ordinary seals, although they are more prone to follow boats and aid fisherman. As humans they are usually average height, 5'3" to 5'10" with the men slightly taller than the women. Their hair is either black or dark brown, their skin is usually tan, and they have dark eyes which are always slightly sad. In human form the only thing that gives away their Otherworldly nature is their eyes which always show their longing for the sea. In order to change shape from seal to human, they open up their seal skin and slip out of it in human form, and to turn to seals they put the skin back on. Their skin is magical in and of itself and is the key to their shape shifting power.   In folklore Roan will sometimes appear in seal form and aid fisherman during storms. They have been known to help drowning sailors by supporting them and helping them safely to shore, in much the same way as dolphins are known to do. In other tales they will herd fish towards the sailors' nets to help them get a big catch, particularly if the fisher’s family is tied to the Roan.  Most stories about them, though, center around a Roan marrying a human. Where human women are involved, the Seal Man will court her and convince her to runaway with him to his kingdom beneath the waves, where she will be lost to her human family forever. In such cases the human must choose between the land and the ocean, and her family will often believe that she has drowned. The stories involving human men and Seal Women, however are much different. They always involve a man who stumbles upon a group of  Roan on the beach, and watches them change shape from a hiding place. Once in human form they leave their seal skins to go dance along the shore and the human sneaks down and steals one of the skins. When the Roan return to the ocean the one whose skin was stolen is trapped in her human form, and the man emerges and claims her as his bride. They will live peacefully together, with the Seal Woman as a faithful wife, so long as she never reclaims her seal skin. In most lore the couple will live happily for years, raising a family until one of the children discovers the hidden seal skin and tells the mother. Once she regains her skin she returns to the ocean, and no bonds - not even love of her children - can keep her on land. After leaving the woman is said to follow her husband’s fishing boat in seal form and help him in anyway she can, although she can never return to him as his wife. The children of these unions are thought to be gifted fisherman, with a passionate love of the sea, although they are often prone to melancholy. Even many generations removed families which have Roan blood will sometimes produce children who show the fairy blood, which have an uncanny love of the sea.
   The Roan are difficult faeries to see since in either form they blend in with the seals or people around them. Distinguishing them as faeries can be nearly impossible, unless they are seen in the act of transforming.
   Further reading:Black, G., (1903). County Folklore Volume 3: Orkney and Shetlands, The Selkie Folk http://www.orkneyjar.com/folklore/selkiefolk/index.htmlMonaghan, P., (2009). The Encyclopedia of Celtic Mythology and FolkloreBriggs, K., (1978)  An Encyclopedia of Fairies, Hobgoblins, Brownies, Boogies, and Other Supernatural Creatures
I also highly recommend the movie The Secret of Roan Inish

Believing in Santa – a Pagan’s perspective

Today I'm linking to my blog over on Hartford FAV's http://hartfordfavs.com/2013/12/22/believing-santa-pagans-perspective/ where I discuss Santa Claus in today's world. Personally I believe Santa plays a huge role this time of year - as he should - and deserves to be honored. Of course I also think if you squint really hard he resembles a certain Norse God...

Irish Winter Holiday Traditions

  The  winter solstice is nearly upon us again, and this year many people in the Celtic pagan groups I belong to are asking how to celebrate this holiday in an Irish pagan way. This certainly presents some challenges as the modern holiday has been fairly subsumed by Christian Christmas practices, a holiday that the Irish adopted with fervor. However, with some willingness to adapt the material we can find ways to incorporate genuine Irish traditions into a modern pagan practice.

   Although there is no solid evidence connecting Christmas in Ireland to older pagan practices, there are some hints of traditions which may pre-date Christian influence. As Estyn Evans tells us "Although Christmas is the outstanding Christian festival of the year its traditional 'Twelve Days' of holiday are steeped in pagan lore and in folk practices relating to the winter solstice..." (Estyn Evans, 1957, p 279). It is possible that the older solstice customs shifted to Christmas (O Suilleabhain, 1967). Its also worth noting that many of the more familiar holiday traditions, such as trees and mistletoe are largely absent from Irish practice.
  Preparations began days before the holiday, with a thorough cleaning of the home and the gathering of appropriate decorations (Danaher, 1972). As with many other cultures these decorations would include boughs of evergreens, brought into the home. Holly, ivy, Bay, and Laurel were common and usually collected by the children of the family (Danaher, 1972). The emphasis of this holiday was on immediate family but also had community aspects. The holiday itself was celebrated with public ritual - in this case Mass - and followed by public hurling matches and hunting but was otherwise enjoyed quietly at home (Danaher, 1972).
   Gift giving was an extensive practice, virtually a social obligation. Shopkeepers gave gifts to customers, the well-off gave to the less fortunate, and friends and family gifted each other; these gifts could include firewood, food, special seasonal treats, and clothes (Danaher, 1972). In this way gift giving both reinforced social bonds and also acted as charity to support the lower levels of society.
   This time of year, like Samhain, is a time to remember and honor the dead (O Suilleabhain, 1967). One overtly Christian practice which might have older pagan roots, and could in any event be adapted for pagan use, relates to welcoming the traveling holy family on the eve of the holiday. Three plates are left out on the table and a bowl of water is left on the windowsill to be blessed by the spirits during the night; this water is then thought to have healing properties (Danaher, 1972). This folk practice in other parts of Ireland is done to welcome in the spirits of deceased family members seeking to return for the holiday (Danaher, 1972). The custom itself might be of an older, pagan nature which originally related to the dead and was later shifted to the Christian holy family. This can also be seen in the practice of lighting a candle at this time for a family member who has died in the past year, and decorating the graves of family members with holly or yew (Danaher, 1972).
    One similar traditional practice is the lighting of a large white candle in the kitchen window the night before the holiday (O Suilleabhain, 1967). This candle was often lit by the youngest child in the family, and might be decorated with holly (Danaher, 1972). The candle would be allowed to burn either all night or until midnight, and if it was put out or went out early it was thought to be a terrible omen, sometimes seen as foretelling a coming death in the family (Danaher, 1972). It was also thought to be lucky to eat breakfast by candle light (Wilde, 1991).
   There are some indications that it was a tradition in pagan times to slaughter a bull at this time, which later became a Christmas celebration practice (Wilde, 1991). This may perhaps be reflected in the fact that beef, roasted or boiled, was the most popular meal for the holiday (Danaher, 1972). Sweets, apples, and baked goods are also traditional foods. Generally speaking a large meal would be prepared including as much variety as the household could manage.
   There are several omens that might be taken on the day. To hear a cricket was a good omen, as was hearing a rooster crow at night (Danaher, 1972). Snow, frost, and cold weather were seen as good omens, signs of a pleasant spring to come (Danaher, 1972). The special candles lit were also used for divination, as previously mentioned.
   All of these represent Irish traditions which easily be done on the winter solstice for those who wish to celebrate it. The largest adaption required would be to substitute the morning Mass for an appropriate Irish pagan ritual on the morning of the solstice. This should be easily done, and could incorporate lighting candles on the eve of the solstice and waking up to watch the sun rise after the longest night.

 References:
 O Suilleabhain, S., (1967) Nosanna agus Piseoga na nGael
  Wilde, F., (1991) Irish Cures, Mystic Charms & Supertstitions
 Estyn Evans, E., (1957) Irish Folk Ways
 Danaher, K., (1972) The Year in Ireland

Land Spirits

 Having blogged about the daoine sidhe and alfar we're on to the third part, the spirits of the land. This is an important one for me to discuss because I find a most people conflate land spirits with Otherworldly beings; most popular authors I know of blithely refer to the daoine sidhe as nature spirits or land spirits, for example, which I think misses the nuanced difference between the two. Of course it is murky waters at best, as all these things are, because there is a lot of crossover in folklore between the two categories, where landveattir are part of the huldufolk and spirits of the land are usually seen as fairies. However while land spirits fall into the broader category of Hidden Folk, they do not represent all of the beings of the Otherworld and there are many key differences between true land spirits and other kinds of Fair Folk.

 The Norse view of land spirits, called land wights or landvaettir, is reasonably straightforward. They are the spirits of a place, which encourage growth and prosperity there when they are properly inclined. The best description of landvaettir from myth might come from the Heimskringla, where we are told that Iceland is full of land spirits and has four guardian spirits. These spirits are landvaettir who appear in the forms of a dragon, eagle, bull, and giant.
   It was believed that the landvaettir were important to the success of a household, and to offend them or lose their presence meant disaster. In Egil's Saga we see Egil setting up a Nidstang to drive off the landvaettir in order to curse his enemies, for example. Similarly the dragon head prows on longships were taken down before entering friendly harbors, to avoid frightening the land wights, and were likely used in raids for the purpose of driving off the native land wights to make the raid more successful (Gundarsson, 2007). To avoid offending the land spirits around a home offerings were made onto the earth, something that was prohibited during the later Christian period. It was a pagan practice to take food and drink to sites associated with land spirits, to enjoy a meal there, and leave some of the food at the site (Gundarsson, 2007).
  It is important to ask permission of the land spirits before doing any work on the land, because the health and success of the landscape is based on the happiness of the land wights. Land wights do not like loud noises or bloodshed, and Gundarsson supposes that they also would dislike pollution and litter (Gundarsson, 2007). Asking permission first allows the spirits to prepare for the change if you intend to alter your area. It is also important to properly maintain the land, which means not littering or unnecessarily destroying natural features.
  The Irish view of spirits of the land is complicated. There is a very blurry line between a spirit that embodies a place and a spirit that inhabits it in which can make it difficult to distinguish between the two. Adding to the complication are spirits of sovereignty, which are often described as spirits of the land; I think though that sovereignty spirits are not properly land spirits but are are a higher level of being that do not embody the spirit of a place so much as represent the power to rightly rule that place and the spirits - corporeal and non - within it. Land spirits are best understood as the spirit of a specific place, the embodiment of that location's energy or soul, if you will. Unlike some other kinds of spirits, land spirits are strongly tied to a single location or natural object, such as a tree or well, and in folklore are rarely able to leave that place or object. Whereas the other types of daoine sidhe are well known to move their homes and travel, even far abroad. As with the Norse, Irish land spirits may appear in human form or as birds or animals (O Suilleabhain, 1967).
   The role of land spirits in Irish is difficult to study because, unlike the Norse, they are not often viewed as a separate category of being, although there is a tradition of malefic spirits-of-place. These dangerous spirits are viewed as being bound to a location and have names like Sprid na Bearnan (spirit of the gap), Sprid na Charraig an Eidhin (spirit of Carriganine), and Sprid an Tobac (spirit of the tobacco), each with their own story (O Suilleabhain, 1967). Because these spirits are largely malevolent it was believed they must be protected against using things like iron (a chain or black handled knife specifically), holy water, or a rooster crowing (O Suilleabhain, 1967). It is possible though that these represent a later Christian attitude towards these spirits, rather than an older pagan one, as priests were often called to banish the spirits of these places.
   In both the Irish and Norse views land spirits are associated with a specific feature of the land. In the Norse this is usually a large boulder, although it can also be a tree (Gundarsson, 2007). Both cultures also see land spirits as able to take different forms, including human and animal. A Welsh example comparable to the Icelandic guardian land spirits might be the red dragon of Wales described in the Historia Brittonum. 
  In my own experience there is a distinctly different feel between spirits of place and other spirits. Spirits of place have a more immediate, primal feel to them and often a simpler approach to relating to things outside themselves. They may communicate directly with people who are able to hear or see them, often taking the form of a person or animal for this purpose, something that is supported in folklore. They may also appear in dreams or visions to people in order to communicate with them (Gundarsson, 2007).
     Although daoine sidhe and huldufolk can travel - and do - and may be found in unexpected places, land spirits are sedentary. The spirit of a tree, or boulder, or well, has physical limitations within this world, in my experience, because it is anchored or rooted by the physical item it belongs to. Similarly while the Other Crowd can influence people directly - stealing things, harming, blessing, or gifting - land spirits are more subtle. They influence us through our emotional states and through the wider flourishing or failure of a place. In my experience, while land spirits will accept, and even want, tangible offerings many of them seem to feed on energy from living things: happiness, creativity, love, and in some cases fear or other dark emotions. In response they nurture the energy they need.
  I believe that not all land spirits want to be acknowledged or honored. Some just want to be left alone, and some have some very old anger towards people that will not easily be overcome. Land spirits, in my experience, view humans much the way many of us view squirrels or birds, that is as a generic group of animals; there isn't an immediate understanding by a land wight that you are a unique individual separate from the other general humans who may have previously done it harm. To establish a relationship with an angry land spirit is a tricky business, and involves some risk and a great deal of effort.
  It is worthwhile to consider connecting to and honoring the spirits of the land you live on. Not only is this an important aspect of animism, in my opinion, but it is also essential to living what I would call a good life. Being in proper relationship to the spirits of the land you live on, the foundational spirits that influence the atmosphere of the space we occupy, may take time but results in a strong bond with that place and a powerful reciprocal relationship with those spirits.

 References and further reading:
 Davidson, H. R. (1988) Myths and Symbols in Pagan Europe
 Blain, J., (2000) Wights and Ancestors
 Our troth, volume 1 (2006)
  Gundarsson, K., (2007) Elves, Wights, and Trolls
 Heimskringla
 Egil's Saga
O Suilleabhain, S., (1967). Nosanna agus Piseoga na nGael

Mine Fairies

Mine Faeries     This type of faery can be found all over Europe as well as in countries settled by European peoples, such as the United States. Called Coblynau in Wales, Kobolds or Wichtlein in Germany, Knockers in England and Tommy-Knockers in the USA. They are found in any mine being worked by humans and can be either helpful or harmful.   Mine faeries are always seen as male and can appear in size anywhere from two to six feet tall. They are generally described as small wizened men with beards and either blue or red hats. Mine faeries usually dress to mimic the miners who are working near them so their appearance changes slightly with the times, but they are always seen carrying miniature pick axes and other mining tools. They tend to be very secretive and are easily upset if they catch anyone looking at them so it is more common to see than hear this type of faery if you work in a mine.   There are stories of helpful Knockers who would rap or “knock” on the walls of a mine shaft to indicate the locations of ore deposits, which is one possible origin of their name. In England they are known on occasion to warn miners of impending disasters such as cave-ins by creating weird noises to get the miners out of the dangerous area. In other cases, if they favored a particular miner they would wait until he was alone and then appear next to him, working alongside so that he could accomplish far more work than any other man alone could. Many times in such tales his jealous coworkers would eventually sneak back after him to find the source of his productivity only to be spotted by the knockers who would react violently. In one such story from the U.S. the enraged Knockers turned on their human friend believing he had betrayed their secret, and caused the entire mine to explode in flames.   In the case of the Coblynau they are viewed as more of a nuisance than anything else, being known to confuse miners with repeated knockings on the walls of the mine as well as appearing to miners. Those who were not frightened away at seeing the faeries noted that despite looking as if they were working frantically, nothing was ever accomplished. Mine faeries can also be very mischievous, playing pranks on the miners by hiding equipment and leading men astray in the tunnels.
  At their worst mine faeries can be deadly. Coblynau when insulted are known to start rock slides and all forms of mine faeries are said to start fires in the mines when angered. In Germany Kobolds are considered malicious being fond of cruel jokes and tormenting miners. The Wichtlein is an omen of death which will be seen or heard knocking three times shortly before the doomed person meets their fate. There is no way to banish or remove mine faeries, if they are present they can only be treated with respect in the hopes of avoiding disaster.    - excerpt from A Child's Eye View of the Fairy Faith http://www.amazon.com/Childs-Eye-View-Fairy-Faith/dp/1300294132

The Alfar and the Fair Folk

 I've mentioned before that the main focus of my practice are the spirits of the Otherworld and I honor both an Irish and Norse/Germanic cultural paradigm. I thought it might be helpful to explain a bit more about how those two cultures' views on both the spirits of the land and on the Otherworldly spirits are similar and different, specifically how the Norse alfar (elves) are like and unlike the Irish  daoine sidhe. I'll handle the land spirits part in a separate blog. Since I've covered the basics of beliefs relating to the alfar and the daoine sidhe, I'll get into the actual comparison here; this is largely going to be re-capping for people who read my last two blogs, but it illustrates how I can honor both the alfar and daoine sidhe.
   Both the Alfar and Fairy People, the daoine sidhe, are described as tall, beautiful, and shining, although in later folk stories they are also seen as looking like ordinary humans except with an Otherworldly aura about them. both were later said to have diminished in stature and are often conflated with smaller Otherworldly beings which may be called by the same name but appear distinct in folklore. The Irish use euphemisms, such as Good People, Fair Folk and Gentry when speaking of the people of the sidhe to avoid offending them and in the same way the Icelanders call the Alfar Huldufolk (hidden folk) because its believed that it offends them to be called Alfar (Sontag, 2007).
     In Ireland the daoine sidhe live in the hollow hills, mountains, and lakes; in Iceland the Huldufolk similarly live in natural features like boulders and cliffs; both cultures believe that construction which destroys a place belonging to the these beings will bring great misfortune. In the Irish it is believed that the Fair Folk live within the fairy hills but also that they make their home in the Otherworld, while the alfar similarly live in natural features but also have their own world, Ljossalfheim. Both worlds have a different flow of time that can affect those who visit.
  Both groups are known to ride out, the alfar in processions, the daoine sidhe on fairy rades, and both are connected to the Wild Hunt. Arguably the Irish Fairy Rades, encomapssing the Slua sidhe, are more dangerous, although it is never safe to cross paths with an alfar procession either. Both groups are known to ride out especially on certain days; however the Irish Fair Folk are believed to be most active on the quarter days of Beltane, Lughnasa, Samhain, and Imbolc, while the Norse alfar are most active on or around the solstices.
  In the Norse material we often see references to the Gods and Alfar (example from the Voluspa: "48. How fare the Aesir? How fare the alfar?") and in the Irish we have the phrase "deithe agus an-deithe" (Gods and not-Gods). I tend to see parallels between these two concepts, with both cultures seeming to have an idea of the Gods and the alfar/daoine sidhe as related but separate groups. this separation is more clearly defined in the Norse material than the Irish which shows a much less firm delineation between gods and daoine sidhe.
   Both the Alfar and the Aos Sidhe are intricately bound up with the dead, and it is not uncommon in stories to see the dead, especially the recently dead, among the ranks of both cultures' Otherworldly beings. In the Norse and Germanic cultures the dead might join the alfar in the mounds and conversely the alfar were believed to have many similar abilities to ghosts or spirits. In the Irish the dead often appear among the daoine sidhe, usually explained as people who did not die but were taken. In both cultures the ancient burial mounds are believed to be supernatural homes of these Otherworldly beings.
   Both groups are known to steal certain types of humans and to mix bloodlines with people. In both cases brides and newborns are considered tempting targets for abduction, but in the Norse it is also possible for a human to win their Otherworldly lover as a bride (most often) by casting iron over them (Gundarsson, 2007). In the Irish it is more likely for the human to be taken, with a changeling left behind to wither and die, although there are a few stories of men who took fairy wives, something that usually didn't end well. Both culture's hidden folk are prone to taking midwives as well, and the Norse may take wet nurses, while the Irish may also take musicians. The Irish daoine sidhe are also known to take horses, cattle, and steal a family's luck by borrowing or tricking a family member out of milk or fire from the home.
    Both the Alfar and the daoine sidhe are offered to by the common people, usually to earn their good will or to avoid strife or ill luck. In both cases milk is found as a traditional offering, although otherwise offerings can vary.  Generally offerings are left outside, usually in a place associated with the alfar, such as a boulder with a depression in it or a hill, or with the daoine sidhe, such as a fairy hill, lake, or solitary tree. A positive relationship grants blessing, luck, and prosperity. With both groups the consequences of angering or offending those powers is very similar and can include illness, madness, and death. Interestingly, while both groups have alfshot or elfshot (invisible projectiles) the Irish version are more mild, causing cramping or inexplicable pain, while the Norse version is thought to cause far more serious maladies like arthritis and cancer.
   While the gifts of the Irish daoine sidhe are often not what they appear to be in a negative way - a fistful of gold might be revealed at dawn to be worthless leaves - the gifts of the alfar go the other way, with leaves turning into gold. Generally speaking the alfar are also more generous and benign in nature than the Irish sidhe (Gundarsson, 2007). Similarly the alfar seem slightly more forgiving and more willing to overlook human faux pas than the daoine sidhe who operate with a rigid etiquette that accepts no excuses.
   Iron and rowan are good protections against both groups, although exactly how the iron is used varies slightly. The Norse also see sulphur and juniper as  good protections, while the Irish see hazel as having some protective qualities along with several other herbs, including Saint John's Wort and Mothan. There are numerous charms in both cultures to defend against these beings; in the Irish there are specialists called fairy doctors or bean feasa as well to help people afflicted by the daoine sidhe.
  The best way to get a firm grasp on the qualities of the hidden people - of either culture - is to read the mythology and folklore relating to them. While it is largely true that both groups have many things in common they also have key differences which make it clear that they may be closely related but are not identical in nature. Someone choosing a blended or syncretic approach would do well to carefully study both sides of the supernatural aisle in order to best honor these important spirits in their practice; similarly someone honoring only one culture should realize that while they have much in common they are not entirely the same and should be careful not to assume that what is acceptable or viable with one would be the same for the other.

Further reading:
  Grimm's Teutonic Mythology  http://www.northvegr.org/secondary%20sources/mythology/grimms%20teutonic%20mythology/01701.html
 Yeats' Celtic Twilight http://www.sacred-texts.com/neu/yeats/twi/twi39.htm
Briggs, Katharine (1978) The Vanishing People: Fairy Lore and Legends.
Evans-Wentz, W. Y. (1966, 1990) The Fairy-Faith in Celtic Countries.
Sontag, K (2007). Parallel worlds : fieldwork with elves, Icelanders and academics. University of Iceland. pp. 13–14.
Vincenz, M. (2009) To Be or Not to Be http://www.grapevine.is/Features/ReadArticle/Article-To-Be-or-Not-to-Be
 Gundarsson, K., (2007). Elves, Wights, and Trolls
 Kirk, R., (1893) The secret Commonwealth of Elves, Fauns, and Fairies http://www.sacred-texts.com/neu/celt/sce/index.htm
Croker, T., (1825). Fairy Legends and Traditions http://www.sacred-texts.com/neu/celt/flat/index.htm
Assorted Norse mythology http://www.sacred-texts.com/neu/ice/index.htm

Daoine Sidhe - the People of the Hollow Hills

 In my last blog I looked at the Norse concepts of the alfar and the related English elves and Icelandic huldufolk; in today's blog we are going to look at the Irish daoine sidhe, the people of the fairy hills. This is a very complex subject and one that is hard to summarize or even generalize about*, but I feel strongly that its a subject that Celtic pagans (particularly Irish pagans) should have, at minimum, a basic understanding of.

   In the Irish material we have the Tuatha De Danann as the Gods and we see the phrase "deithe agus an-deithe" Gods and not-Gods indicating a second group of beings connected to the Gods. Now to be fair people have been trying to explain who the an-deithe are for a very long time and there are lots of theories out there, including that they are the unskilled Tuatha De (based on the translation of Tuatha De Danann as People of Skill) and that they are the Fomorians. Personally I believe an-deithe refers to the daoine sidhe, the original inhabitants of the hollow hills and the ones who are most strongly associated with agriculture and the produce of the land. In mythology we see the Tuatha De and we also see references to the "Riders of the Sidhe". Now it's entirely possible that "Riders of the Sidhe", who appear in such tales as the Fate of the Children of Turenn actually reference the armies of the Tuatha De, but I tend to favor the idea that they are separate. To my own view it makes more sense that when the Tuatha De were in Ireland there were the an-deithe, the not-gods, in the sidhe (hollow hills), and that the two powers aligned much as the Norse Aesir and Alfar seemed to have done. Of course this is muddled by the fact that when the Tuatha De did go into the sidhe they came to be called the aos sidhe alongside the beings that were already there (in my opinion) so that some people today still believe the fairies are the Old Gods diminished, where I tend to see the Old Gods and the fairies as separate, with overlap. This confusion is added to by the fact that the Gods do have their own sidhe and are known to be active still, and the daoine sidhe, the siogai, the fairies, while clearly appearing in the folklore as not-Gods also live in the hollow hills and are active in the world. My own opinion is that the deithe, the Gods, are the Tuatha De Danann, and the an-deithe, the not-gods, are the beings known today as daoine sidhe or fairies, and that the two groups are inextricably linked, yet nonetheless distinct.
   The name daoine sidhe comes from the belief that these beings dwelt within the hollow hills, or that those hills served as entrances to their Otherworldly realm, sometimes called Fairyland or Elfhame. The daoine sidhe were equally likely to be connected to Otherworldly islands, usually seen in the west, which fisherman occasionally glimpsed out on the water but could never reach, as to the hills and mounds (McNeill, 1956). In Irish lore the Fair Folk live in the land, on the sea, and in the air, being associated with the mounds, stone circles, watery locations including the sea and bogs, caverns, and strange swirls of wind, as well as specific trees, especially lone Hawthorn trees (O hOgain, 2006). Looking at this we can perhaps begin to see that the Irish concept of an Saol Eile (the Other World) is as complex as the beliefs about the people (an daoine eile - the Other people, often referred to in English as the Other Crowd) who live within it. These Otherworldly lands are described as being fair beyond measure, beautiful, peaceful, and rich, and many mortals in tales who were taken into Fairyland did not want to leave it until a longing to see their families or old homes finally over took them. Generally when such people did leave the Fairy realm they would find that hundreds of years had passed and they themselves would die as soon as they touched mortal earth, because time moves differently in the Otherworld.
   The daoine sidhe are not, however, limited in any way to the Otherworld or to the area around the earthly entrances to their realm. In many stories they fare forth into our world, even appearing in mortal markets and fairs. Often they go unrecognized in such places, unless someone with the second sight sees them or they encounter someone who has previously dealt with them and still retains the ability to see them. In stories of borrowed midwives the midwife is often given a salve to rub on the new baby's eyes (usually after delivering the child from a local girl thought dead but actually taken by the fairies) and accidentally dabs a small amount on her own eye, only to have it put out later when she sees and greets the Otherworldly father at a public market. Likewise we see stories of the Fairy Queen riding out and finding - and taking - musicians who appeal to her, and the Fairy Rade is known to wander the world.
   Between the different fairy hills - of which there are many - exist fairy roads and paths which are invisible to mortal eyes and on which the Fair Folk travel; people must not build on these roads because to build a house on a fairy road inevitably leads to ill-luck and often death (O hOgain, 2006). To disturb the earthly site of the daoine sidhe's home was never a good idea either. Whether it was digging into a mound or cutting down a fairy tree, misfortune and possibly death was sure to follow (O hOgain, 2006). This belief is so pervasive and strong that to this day people will protest road planning if it interferes with known fairy trees or mounds.
     The daoine sidhe (also called the aos sidhe, both meaning people of the fairy hills) are often referred to with euphamisms like Good Neighbors, Gentry, Mother's Blessing, and Fair Folk; sometimes they are called fairies, which may be a shortened form of Fair Folk. In the older belief it was thought to be bad luck to call the daoine sidhe by that name (or any name using "sidhe") but interestingly this prohibition seems to be shifting to the term fairies, which of course was originally used as a way to avoid offending them. In modern practice many people have a strong prohibition against referring to them by any form of sidhe or using the word fairy, sticking instead to euphemisms (O hOgain, 2006). However in contexts like this blog or classes on the subject it is difficult not to use terms the majority of people are familiar with, so sometimes cautious compromises must be made. In some cases they are also referred to as wee folk or little people, likely something that began as a way to minimize their power or influence but has come to reflect a belief that their physical stature has literally shrunk.
    The daoine sidhe are described in some folklore as slightly taller than people and very beautiful, while other sources describe them as looking much like humans but with an Otherworldly aura about them. Generally the people of the fairy hills might be very pale and were usually finely dressed, but otherwise were very human-like in appearance (O hOgain, 2006). In folklore they often appear wearing green or grey, and may be blond or brown haired; they might be male or female and can appear alone or in groups. Among the Irish sidhe women were known to appear with messages or warnings, while groups of sidhe men would show up to play games of Hurling, for which they required a single human player in order to have the game (Yeats, 1966). The daoine sidhe were also known to ride outt in processions, called fairy rades, which could be dangerous to any humans they came across, although in the Ballad of Tam Lin we see a Fairy Rade offering an opportunity for a woman to rescue her lover from the fairies. The Fair Folk are often invisible to mortal eyes, unless they wish to be seen or the person has second sight, but their passing can sometimes be perceived nonetheless. The fairy host travelling may create whirlwinds or sudden blasts of wind called sidhe gaoithe or séideán sídhe (MacKillop, 1998). This ability to seem invisible relies on one of the Daoine sidhe's most well known powers, that of glamour, or the ability to deceive mortal senses by making one thing seem like another. Galmour is seen in almost all fairy stories where, for example, a desolate cave is made to look like a castle or a handful of leaves made to appear as gold coins. 
     As in the Norse both the Tuatha De and the daoine sidhe have been known to produce children with a human, although with the daoine sidhe they seem more likely to steal a bride from her wedding to marry one of their own number instead, who would later be helped by a borrowed midwife to deliver her Otherworldly husband's child. It is generally believed that the daoine sidhe have a low birth rate and need to supplement their numbers, which they do with human babies and women; they are also well known to take midwives and musicians, although those are usually released after a time back to our world. Those taken into Fairyland could not return if they ate or drank anything while there, unless they had been taken only for a pre-determined time period like Thomas the Rhymer. There are also stories of those who join the daoine sidhe for what they think will be a single night of dancing, in a fairy ring, or entertaining in a sidhe (fairy hill) and emerge at dawn to find that seven, 70, or hundreds of years have passed on earth. The Fair Folk were also well known for stealing cattle and horses that they fancied (O hOgain, 2006).
  The daoine sidhe are sometimes divided into courts, what the Scottish call the Unseelie and Seelie Courts, or loosely the Unblessed and Blessed Courts. The etymology is tricky on this one, but generally it can be said that Seelie is equated to good or benevolent, often seen in older sources in the phrase "seelie wights". McNeill refers to these as the Seely and Unseely, or good wichts (wights) and wicked wichts (McNeill, 1956). Wights itself is an older Germanic term borrowed into Scottish, which means, loosely, any supernatural being but can also be used to simply mean any being at all. In the Irish it is believed that fairies have white blood and that the two opposing courts sometimes battle at night, leaving otherwise inexplicable white liquid (fairy blood) to be found as evidence of these events in the morning (O hOgain, 2006). It is widely believed that the daoine sidhe are ruled by a monarchy, but they also encompassed a working class who might go to human markets in disguise or appear to human farmers seeking to borrow something (O hOgain, 2006). The Fair Folk ride on fine horses and are seen in the company of hounds; generally these animals are either black, white, or grey. In some stories it is said the deer of the forest are the cattle of the fairies (McNeill, 1956).
  In folklore the daoine sidhe are seen as being especially active on the quarter days, Samhain, Imbolc, Bealtaine, and Lughnasa. It was believed that on these days the fairies moved house, processing forth from one hill to another along set fairy roads (McNeill, 1956). Samhain and Bealtaine are the strongest times of fairy influence and so are times when great care should be taken to avoid running afoul of them (O hOgain, 2006). At Bealtaine it was believed that the Fair Folk might travel abroad, appearing as a stranger at the door asking for milk or a coal from the fire; to give either would mean giving the household's luck away for the year to come (Wilde, 1887). At Samhain the daoine sidhe are known to move from one hill to another, from their summer to winter homes, and it is quite dangerous to meet them on a fairy road that night (Estyn Evans, 1957). The Fair Folk are also especially active at twilight and midnight, and the slua sidhe, a kind of airborne malicious fairy host, is most active at night.
   There is a long standing and complex association between the Fair Folk and the dead, and indeed it is difficult to separate out the two groups in many cases. The dead often appear among the ranks of the daoine sidhe, especially the newly dead, and many stories feature someone seeing a thought-to-be-dead friend or relative in a marketplace. This is often explained by saying that the person had not actually died but was in reality taken by the Fair Folk and a changeling left behind, which was buried in the person's name (a common ploy with new brides and other attractive young people). The connection runs deeper than this though as the sidhe that the Fair Folk live in are often ancient burial mounds, such as Brugh na Boyne (Newgrange). In many fairy stories a person is believed to have died but appears, often in a dream, to a loved one and explains that they have been taken into Fairyland and can be rescued in a certain way, usually by the living person going to a crossroads at midnight when the Fairy Rade will pass by and grabbing their loved one from the horse he or she is riding (O hOgain, 2006; The Ballad of Tam Lin) Many people say that the Slua sidhe, the fairy host of the air, are spirits of the mortal dead (McNeill, 1956).
   Offerings to the daoine sidhe traditionally include milk, butter, and bread, left by the doorway or at the roots of a fairy tree, as well as a bit of whatever one is drinking poured out onto the ground (Estyn Evans, 1957). Additionally milk might sometimes be thrown in the air for the fairies or butter buried near a bog as an offering to them (O hOgain, 1995). At holy days it was also a custom to offer a heavy porridge which might be poured into a hole in the earth or bread which could be left out or tossed over the shoulder (McNeill, 1956; Sjoedstedt, 2000). The custom of pouring a drink out is mentioned in Irish Folk Ways, and is something I was familiar with as a family custom; my grandfather would pour out a bit of his beer in this manner, and while my father didn't, that I know of, I've long been in the habit myself of offering a portion of anything I am drinking outdoors to the Good People. It was also once the custom to bleed live cattle on Beltane and offer the blood to the fairies (Estyn Evans, 1957). In a modern context people seem to offer milk, cream, bread or other baked goods, honey, and portions of meals, as well as alcohol.
   The daoine sidhe can bless or harm people.  Fairy gifts could be good and lead to great blessings, or they could be illusions which would turn to leaves or grass at dawn. The sidhe gaoithe (fairy wind) which was a sign of the presence of the fairy host, could bring illness or cause injury (MacKillop, 1998). Elfshot is another well known fairy malady, a sudden pain, cramp, or stitch caused by an invisible fairy arrow shot into the body by angered daoine sidhe. Elfshot might also be used against cattle, who would slowly waste away after being struck (O hOgain, 1995). In many cases it was also believed that elfshot was a power given to witches, which they learned from the fairies - indeed many Irish and Scottish witches were thought to have learned both malediction and healing from the Fair Folk with whom they were believed to deal (Hall, 2005). In contrast though those who were considered friends of the daoine sidhe were often privy to special knowledge and taught things like healing and magic, or a musician might be given great skill (O hOgain, 2006). The daoine sidhe might appear as a stranger at the door seeking to borrow something or needing milk or a coal from the fire, alone in a field or wood, or might be encountered on the road; those brave enough to seek them out might choose to sleep on a fairy mound, knowing that the result would either be blessing or madness.
  There are a variety of protective charms against the Fair Folk, far too numerous to get into here, but I'll offer some examples. To keep a new mother and infant safe they would be given milk from a cow who had eaten mothan (McNeill, 1956). To get the host, particularly the Slua, to release anyone they may have taken one should throw the dust from the road, an iron knife, or your left shoe and say "This is yours; that is mine!" (McNeill, 1956). Should a person be suffering from the ill-willing attention of one of the fairy people a fairy doctor must be found, that is a person with special knowledge of the fairies, who can diagnose the exact issue, be it elfshot or fairy blast, and come up with the appropriate charm, chant, or herb to cure the person (Wilde, 1887). Tying a red ribbon on cattle or horses was thought to keep fairies away, as was tying a rowan twig on to a cow's tail, or lightly striking the animals with rowan or hazel switches (O h Ogain, 1995; O hOgain, 2006). Rowan and red thread is another well known protection, as is anything made of iron, a material that the Fair Folk cannot bear.
   Honoring and offering to the daoine sidhe is - or should be - an important aspect of an Irish polytheist practice. The Fair Folk have long been offered to and this is a practice that we would do well to continue in our thoroughly modern world, rather than turning our backs on the Otherworld which has so long existed side by side with ours. Honoring the daoine sidhe not only prevents ill-luck but can grant good luck and blessing and more importantly helps create a reciprocal relationship between us and the Fair Folk based in respect and friendship. It's never a bad idea though to know signs of fairy trouble as well and how to protect yourself against them, or in a pinch were to find a Fairy Doctor or bean feasa (wise woman) to help you. Humans have a long and complex relationship with the daoine sidhe - as long and complex as the history of the Fairy folk themselves - and they are just as present today as they have ever been.

* the folk beliefs vary across Ireland in ways that can be contradictory, so that the tree that should never be cut and brought inside in one area, lest it draw the Fair Folk, is the same one recommended elsewhere to protect against them. Similarly one area might believe that keeping dirty water in the home draws fairies and grants them entrance while another area believes this water drives them away. This can make it difficult to say almost anything with absolute certainty as there are nearly always exceptions.

Further reading and References:

 Yeats, W. B. (nd) Celtic Twilight http://www.sacred-texts.com/neu/yeats/twi/twi39.htm
 Hall, A., (2005) Getting Shot of Elves: Healing, Witchcraft, and Fairies in the Scottish Witchcraft Trials.    
      Folklore, 116
Briggs, Katharine (1978) The Vanishing People: Fairy Lore and Legends.
Evans-Wentz, W. Y. (1966) The Fairy-Faith in Celtic Countries.
O hOgain, D., (2006). The Lore of Ireland
   --- (1995). Irish Superstitions
McNeill, M (1956). The Silver Bough, volume 1
The Sidhe, the Tuatha de Danaan, and the Fairies in Yeats's Early
          Works http://www.csun.edu/~hceng029/yeats/funaro.html
The Ballad of Tam Lin http://www.sacred-texts.com/neu/eng/child/ch039.htm
MacKillop, J., (1998) A Dictionary of Celtic Mythology
Wilde, F., (1887). Ancient Legends, Mystic Charms, and Superstitions of Ireland
MacDonald, L., (1993) People of the Mounds. Dalriada Magazine http://deoxy.org/h_mounds.htm
Estyn Evans, E.,  (1957). Irish Folk Ways
Sjoedsedt, M., (2000). Celtic gods and Heroes

the Alfar, Huldufolk, and Elves

 One of the challenges in understanding the Norse and Germanic material is that many different Otherworldly beings are translated into English as "elves", just as many different Irish beings are called fairies. The Norse word Alfar appears in German as Alp or Elb, and English as Elf, while in modern Icelandic they are known as both alfar and Huldufolk (hidden folk), although Huldufolk is also used as a generic term, like elf, that can describe alfar, trolls and land spiritis. Landwights are also sometimes conflated with the alfar, because the two have many commonalities, but also key differences that indicate they actually are separate types of beings (Gundarsson, 2007). The modern view of elves as tiny laborers is vastly at odds with the traditional view of the Alfar as tall, beautiful, and powerful beings. If you are familiar with Tolkein's elves then you have some idea of the older view of the alfar.
    The alfar were created when the Gods created the world and in Norse myth one of the 9 worlds belongs to them: Ljossalfheim (Light Elf Home). Properly there are at least three groups referred to as alfar in Norse myth: the Ljossalfar (light elves), svartalfar (literally black elves; dwarves), and drokkalfar (literally dark elves; mound dead), although it is difficult to know with certainty if these were originally seen as different beings altogether which were all later simply called alfar for convenience, or if they were always seen as related beings. Jacob Grimm tried, in his Teutonic Mythology, to to make a literal division of the groups by color, so that the ljossalfar were white, the svartalfar black and the drokkalfar grey, but this is almost certainly his own invention (Grimm, 1883). I think it is more likely, personally, that alfar was sometimes used as a term to describe supernatural beings who were neither Gods nor giants and so could be used in a more general sense, as well as specifically with the ljossalfar probably being the original beings under that name. In the lore however we do see beings referred to as alfar at one point and elsewhere as other types of beings, including gods or giants, so it can be difficult to have any real clarity on this (exactly like the Irish material). There is some clear distinction between the ljossalfar, the more traditionally understood Otherworldly elves, and the drokkalfar, who are understood to be the mound-dead, but there is also significant crossover as well which may indicate an understood connection between the two groups (Gundarsson, 2007).
    The alfar are known to interbreed with the other beings, particularly humans, and some mythic heroes and kings (as well as the king's half sister in the Saga of King Hrolf Kraki) were said to be half-elven. Icelandic patronyms sometimes show this possible ancestral connection (Gundarsson, 2007). This may reflect the common belief that the birthrate among the elves is low or that females are rare; a common theme in mythology is the stealing of brides and babies or of midwives to help at births. In the older Norse material Alfar always appear to be male, although in later Icelandic folklore we see females as well, and in the Swedish material we mainly see alf women (Gundarsson, 2007).
  Alfar are associated with their own world, ljossalfheim, of course, but are also believed to live in or access our world through natural sites including mountains, cliffs, and boulders. They are known to be associated with certain places, and particularly certain individual trees, and it is believed that to disturb the places belonging to the Hidden Folk is very bad luck (Gundarsson, 2007). As recently as October 2013 protesters in Iceland were trying to block a highway project on the grounds that the construction passed through an area belonging to the alfar, who would be angered (Scherker, 2013). It is believed by many that disturbing the alfar with construction will result in bad luck and machines breaking down and often a special person who is known to be able to see and communicate with the elves will be brought in to negotiate (Gruber, 2007). Those who are brave enough to enter an alf-hill or visit the realm of the alfar may find that time moves very differently there, and sometimes the alfar will not release those who who have gone among them.
  In folklore the Alfar are seen as being especially active during the 12 days of yule and at midsummer. Gundrasson suggests - and I have long agreed - that the summer activities of the alfar, while still potentially perilous to humans, are less dangerous in nature and intent than the Yule activities (Gundarsson, 2007). The alfar ride out in full procession at midsummer and Yule, an activity which may convey blessing on the areas they pass through, but in Iceland the Yule ride of the alfar, the alfarieth, is equated to the Wild Hunt and is extremely dangerous to see or contact (Gundarsson, 2007).
   Interacting with the alfar is always a tricky business, as they can give blessings or lay curses on a person. In many traditional tales those who encounter elves and please them - often with good manners and generosity - may receive gifts, but those who offend them are killed or driven mad. When offered a gift from the alfar one should not refuse, and these gifts might include food, drink, or worthless things like leaves which will later turn to gold (Gundarsson, 2007). The alfar can also heal illnesses and injuries, if properly petitioned, and can be called on with a specific ceremony to protect a baby (Gundarsson, 2007).
   The alfar are angered by several types of human activity including the aforementioned disturbance of their places. They are also driven out of an area by the placing of an alfreka or by people urinating on the ground (Pennick, 1993; Gundarsson, 2007). When angered they can cause bad luck, sickness, madness, or death. Elves were also thought to be able to inflict illness on humans through the use of alf-shot or an elf-blast, the first being a small, invisible arrow that created diseases including bone cancer and arthritis, the second being a method where the elves would breath or blow sickness into a person. There are several surviving charms aimed at curing alfshot (Gundarsson, 2007). There is also a reference in older material to "alf-seidhr" possibly a type of magic worked by the alfar against humans to cause madness and death (Gundarsson, 2007).
  In Norse lore iron and steel are used as a protection against dangerous alfar and other spirits, although it is not effective against giants (Gundarsson, 2007). Any item made of this metal may be used, but traditionally bladed weapons and nails were the most commonly seen, and iron or steel nails might be hammered into a post or doorway to protect a home. Sulfur, rowan, and juniper are also traditional Norse protections, as well as a blend of woody nightshade, orchid and  tree sap which was said to protect against the "unwanted attentions" of the huldufolk (Gundarsson, 2007). It is also said that church bells ringing will drive off the alfar, as will Christian prayers, although this may perhaps represent more of a reaction by the alfar to a religion which offends them than a sign of any power that faith actually has over them.
   Traditionally offerings have long been made to the alfar to secure their blessing and for prosperous crops and peace. As Jacob Grimm tells us: "The hill of the elves, like the altar of a god, is to be reddened with the blood of a slaughtered bull, and of the animal's flesh a feast prepared for the elves... [a]n actual âlfabôt." (Grimm, 1883). The alfablot, or ritual offering to the elves, was a practice throughout the Norse lands that occurred roughly at the end of the harvest season and was celebrated by the entire family unit (Gundarsson, 2007). Offerings to the alfar traditionally included milk, ale, silver, and crafted metal; where large, earthbound boulders were found with natural depressions in them offerings of milk were made into the hollow in the stone for the alfar (Gundarsson, 2007).
   In a modern context it would be wise for Heathens to remember to honor the alfar, with blots and offerings. The alfar are closer to us and our world and effect us more often than the Gods generally do, and they should be respected. It is also a good idea to understand how the alfar can effect us, for good and ill, and ways to best deal with them.


References and Further reading:

Grimm, J., (1883) Grimm's Teutonic Mythology http://www.northvegr.org/secondary%20sources/mythology/grimms%20teutonic%20mythology/01701.html
Jolly, K (1996). Popular Religion in Late Saxon England: Elf Charms in Context
Lindow, J (2002). Norse Mythology: A Guide to the Gods, Heroes, Rituals, and Beliefs.
Our Troth, vol. 1 (2006)
Gundarsson, K., (2007). Elves, Wights, and Trolls
Scherker, A (2013) Protecting Elves from Highway Construction is a Thing in Iceland http://www.huffingtonpost.com/2013/10/31/iceland-elves-construction_n_4178150.html
Pennick, N., (1993). Runic Magic: the history and practice of ancient runic traditions
Soderlind, R., (2013) Elves in Modern  Iceland. Retrived from   http://www.ismennt.is/vefir/ari/alfar/alandslag/aelvesmod.htm
Gruber, B., (2007) Iceland: Searching for Elves and Hidden People http://www.dw.de/iceland-searching-for-elves-and-hidden-people/a-2786922
Bedell, J. (2006). Hildur Queen of the Elves and Other Icelandic Legends