_Animistic Theory_

The testimony of Celtic literature goes to show that leprechauns and similar dwarfish beings are not due to a folk-memory of a real pygmy race, that they are spirits like elves, and that the folk-memory of a Lappish-like people (who may have been Picts) evidently was confused with them, so as to result in their being anthropomorphosed. Thus, in _Fionn's Ransom_, there is reference to an under-sized apparently Lappish-like man, who may be a Pict; and as Campbell, who records the ancient tale, has observed, there are many similar traditional Highland tales about little men or even about true dwarfs who are good bowmen;[126] but it is very certain that such tales have often blended with other tales, in which supernatural figures like fairies play a role; and, apparently, the former kind of tales are much more historical and modern in their origin, while the latter are more mythological and extremely archaic. This blending of the natural or ethnological and the supernatural--in quite the same manner as in the modern Fairy-Faith--is clearly seen in another of Campbell's collected tales, _The Lad with the Skin Coverings_,[127] which in essence is an otherworld tale: 'a little thickset man in a russet coat,' who is a magician, but who otherwise seems to be a genuine Lapp dressed in furs, is introduced into a story where real fairy-like beings play the chief parts. Again, in Irish literature, we read of a _loch luchra_ or 'lake of the pygmies'.[128]

Light is thrown upon this reference by what is recorded about the leprechauns and Fergus:--While asleep on the seash.o.r.e one day, Fergus was about to be carried off by the _luchorpain_; 'whereat he awoke and caught three of them, to wit, one in each of his two hands, and one on his breast. "Life for life" (i. e. protection), say they. "Let my three wishes (i. e. choices) be given," says Fergus. "Thou shalt have," says the dwarf, "save that which is impossible for us." Fergus requested of him knowledge of pa.s.sing under loughs and linns and seas. "Thou shalt have," says the dwarf, "save one which I forbid to thee: thou shalt not go under Lough Rudraide [which] is in thine own country." Thereafter the _luchuirp_ (little bodies) put herbs into his ears, and he used to go with them under seas. Others say the dwarf gave his cloak to him, and that Fergus used to put it on his head and thus go under seas.'[129] In an etymological comment on this pa.s.sage, Sir John Rhys says:--'The words _luchuirp_ and _luchorpain_ [Anglo-Irish leprechaun] appear to mean literally "small bodies", and the word here rendered _dwarf_ is in the Irish _abac_, the etymological equivalent of the Welsh _avanc_, the name by which certain water inhabitants of a mythic nature went in Welsh....'[130]

Besides what we find in the recorded Fairy-Faith, there are very many parallel traditions, both Celtic and non-Celtic, about various cla.s.ses of spirits, like leprechauns or other small elvish beings, which Dr.

Tylor has called nature-spirits;[131] and apparently all of these can best be accounted for by means of the animistic hypothesis. For example, in North America (as in Celtic lands) there is no proof of there ever having been an actual dwarf race, but Lewis and Clark, in their _Travels to the Source of the Missouri River_, found among the Sioux a tradition that a hill near the Whitestone River, which the Red Men called the 'Mountain of Little People' or 'Little Spirits', was inhabited by pygmy demons in human form, about eighteen inches tall, armed with sharp arrows, and ever on the alert to kill mortals who should dare to invade their domain. So afraid were all the tribes of Red Men who lived near the mountain of these little spirits that no one of them could be induced to visit it.[132] And we may compare this American spirit-haunted hill with similar natural hills in Scotland said to be fairy knolls: one near the turning of a road from Reay Wick to Safester, Isle of Unst;[133] one the well-known fairy-haunted Tomnahurich, near Inverness;[133] and a third, the hill at Aberfoyle on which the 'people of peace' took the Rev. Robert Kirk when he profaned it by walking on it; or we may equate the American hill with the fairy-haunted Slieve Gullion and Ben Bulbin in Ireland.

The Iroquois had a belief that they could summon dwarfs, who were similar nature-spirits, by knocking on a certain large stone.[134]

Likewise the Polong, a Malay familiar spirit, is 'an exceedingly diminutive female figure or mannikin'.[135] East Indian nature-spirits, too, are pygmies in stature.[136] In Polynesia, entirely independent of the common legends about wild races of pygmy stature, are myths about the spirits called _wui_ or _vui_, who correspond to European dwarfs and trolls. These little spirits seem to occupy the same position toward the Melanesian G.o.ds or culture heroes, Qat of the Banks Islands and Tagaro of the New Hebrides, as daemons toward Greek G.o.ds, or as good angels toward the Christian Trinity, or as fairy tribes toward the Brythonic Arthur and toward the Gaelic hero Cuchulainn.[137] Similarly in Hindu mythology pygmies hold an important place, being sculptured on most temples in company with the G.o.ds; e. g. Siva is accompanied by a bodyguard of dwarfs, and one of them, the three-legged Bhringi, is a good dancer[138]--like all _corrigans_, pixies, and most fairies.

Beyond the borders of Celtic lands--in Southern Asia with its islands, in Melanesia with New Guinea, and in Central Africa--pygmy races, generally called Negritos, exist at the present day; but they themselves have a fairy-faith, just as their normal-sized primitive neighbours have, and it would hardly be reasonable to argue that either of the two fairy-faiths is due to a folk-memory of small-statured peoples. Ancient and thoroughly reliable ma.n.u.script records testify to the existence of pygmies in China during the twenty-third century B. C.;[139] yet no one has ever tried to explain the well-known animistic beliefs of modern Chinamen in ghosts, demons, and in little nature-spirits like fairies, by saying that these are a folk-memory of this ancient pygmy race. In Yezo and the Kurile Islands of j.a.pan still survive a few of the hairy Ainu, a Caucasian-like, under-sized race; and their immediate predecessors, whom they exterminated, were a Negrito race, who, according to some traditions, were two to three feet in stature, and, according to other traditions, only one inch in stature.[140] Both pygmy races, the surviving and the exterminated race, seem independently to have evolved a belief in ghosts and spirits, so that here again it need not be argued that the present pre-Buddhist animism of the j.a.panese is due to a folk-memory of either Ainus or Negritos.

Further examination of the animistic hypothesis designed to explain the smallness of elvish spirits leads away from mere mythology into psychology, and sets us the task of finding out if, after all, primitive ideas about the disembodied human soul may not have originated or at least have helped to shape the Celtic folk conception of fairies as small-statured beings. Mr. A. E. Crawley, in his _Idea of the Soul_ (pp.

200-1, 206), shows by carefully selected evidence from ancient and modern psychologies that 'first among the attributes of the soul in its primary form may be placed its size', and that 'in the majority of cases it is a miniature replica of the person, described often as a mannikin, or homunculus, of a few inches in height'. Sometimes the soul is described as only about three inches in stature. Dr. Frazer shows, likewise, that by practically all contemporary primitive peoples the soul is commonly regarded as a dwarf.[141]

The same opinions regarding the human soul prevailed among ancient peoples highly civilized, i. e. the Egyptians and Greeks, and may have thence directly influenced Celtic tradition. Thus, in bas-relief on the Egyptian temple of _Der el Bahri_, Queen Hatshepsu Ramaka is making offerings of perfume to the G.o.ds, while just behind her stands her _Ka_ (soul) as a pygmy so little that the crown of its head is just on a level with her waist.[142] The _Ka_ is usually represented as about half the size of an ordinary man. In the _Book of the Dead_, the _Ba_, which like the _Ka_ is one of the many separable parts of the soul, is represented as a very little man with wings and bird-like body.

On Greek vases the human soul is depicted as a pygmy issuing from the body through the mouth; and this conception existed among Romans and Teutons.[143] Like their predecessors the Egyptians, the Greeks also often represented the soul as a small winged human figure, and Romans, in turn, imagined the soul as a pygmy with b.u.t.terfly wings. These ideas reappear in mediaeval reliefs and pictures wherein the soul is shown as a child or little naked man going out of the dying person's mouth;[144]

and, according to Caedmon, who was educated by Celtic teachers, angels are small and beautiful[145]--quite like good fairies.

_Alchemical and Mystical Theory_

In the positive doctrines of mediaeval alchemists and mystics, e. g.

Paracelsus and the Rosicrucians, as well as their modern followers, the ancient metaphysical ideas of Egypt, Greece, and Rome find a new expression; and these doctrines raise the final problem--if there are any scientific grounds for believing in such pygmy nature-spirits as these remarkable thinkers of the Middle Ages claim to have studied as beings actually existing in nature. To some extent this interesting problem will be examined in our chapter ent.i.tled _Science and Fairies_; here we shall simply outline the metaphysical theory, adding the testimony of some of its living advocates to explain the smallness of elvish spirits and fairies.

These mediaeval metaphysicians, inheritors of pre-Platonic, Platonic, and neo-Platonic teachings, purposely obscured their doctrines under a covering of alchemical terms, so as to safeguard themselves against persecution, open discussion of occultism not being safe during the Middle Ages, as it was among the ancients and happily is now again in our own generation. But they were quite scientific in their methods, for they divided all invisible beings into four distinct cla.s.ses: the Angels, who in character and function are parallel to the G.o.ds of the ancients, and equal to the Tuatha De Danann of the Irish, are the highest; below them are the Devils or Demons, who correspond to the fallen angels of Christianity; the third cla.s.s includes all Elementals, sub-human Nature-Spirits, who are generally regarded as having pygmy stature, like the Greek daemons; and the fourth division comprises the Souls of the Dead, and the shades or ghosts of the dead.

For us, the third cla.s.s, which includes spirits of pygmy-like form, is the most important in this present discussion. All its members are of four kinds, according as they inhabit one of the four chief elements of nature.[146] Those inhabiting the earth are called Gnomes. They are definitely of pygmy stature, and friendly to man, and in fairy-lore ordinarily correspond to mine-haunting fairies or goblins, to pixies, _corrigans_, leprechauns, and to such elves as live in rocks, caverns, or earth--an important consideration entirely overlooked by champions of the Pygmy Theory. Those inhabiting the air are called Sylphs. These Sylphs, commonly described as little spirits like pygmies in form, correspond to most of the fairies who are not of the Tuatha De Danann or 'gentry' type, and who as a race are beautiful and graceful. They are quite like the fairies in Shakespeare's _Midsummer-Night's Dream_; and especially like the aerials in _The Tempest_, which, according to Mr.

Morton Luce, a commentator on the drama, seem to have been shaped by Shakespeare from his knowledge of Rosicrucian occultism, in which such spirits hold an important place. Those inhabiting the water are called Undines, and correspond exactly to the fairies who live in sacred fountains, lakes, or rivers. And the fourth kind, those inhabiting the fire, are called Salamanders, and seldom appear in the Celtic Fairy-Faith: they are supreme in the elementary hierarchies. All these Elementals, who procreate after the manner of men, are said to have bodies of an elastic half-material essence, which is sufficiently ethereal not to be visible to the physical sight, and probably comparable to matter in the form of invisible gases. Mr. W. B. Yeats has given this explanation:--'Many poets, and all mystic and occult writers, in all ages and countries, have declared that behind the visible are chains on chains of conscious beings, who are not of heaven but of the earth, who have no inherent form, but change according to their whim, or the mind that sees them. You cannot lift your hand without influencing and being influenced by hordes. The visible world is merely their skin.

In dreams we go amongst them, and play with them, and combat with them.

They are, perhaps, human souls in the crucible--these creatures of whim.'[147] And bringing this into relation with ordinary fairies, he says:--'Do not think the fairies are always little. Everything is capricious about them, even their size. They seem to take what size or shape pleases them.'[147] In _The Celtic Twilight_ Mr. Yeats makes the statement that the 'fairies in Ireland are sometimes as big as we are, sometimes bigger, and sometimes, as I have been told, about three feet high.'[148]

Mrs. X, a cultured Irishwoman now living in County Dublin, who as a percipient fulfils all the exacting requirements which psychologists and pathologists would demand, tells me that very frequently she has had visions of fairy beings in Ireland, and her own cla.s.sification and description of these fairy beings, chiefly according to their stature, are as follows:--'Among the usually invisible races which I have seen in Ireland, I distinguish five cla.s.ses. (1) There are the Gnomes, who are earth-spirits, and who seem to be a sorrowful race. I once saw some of them distinctly on the side of Ben Bulbin. They had rather round heads and dark thick-set bodies, and in stature were about two and one-half feet. (2) The Leprechauns are different, being full of mischief, though they, too, are small. I followed a leprechaun from the town of Wicklow out to the _Carraig Sidhe_, "Rock of the Fairies," a distance of half a mile or more, where he disappeared. He had a very merry face, and beckoned to me with his finger. (3) A third cla.s.s are the Little People, who, unlike the Gnomes and Leprechauns, are quite good-looking; and they are very small. (4) The Good People are tall beautiful beings, as tall as ourselves, to judge by those I saw at the _rath_ in Rosses Point.

They direct the magnetic currents of the earth. (5) The G.o.ds are really the Tuatha De Danann, and they are much taller than our race. There may be many other cla.s.ses of invisible beings which I do not know.'

(Recorded on October 16, 1910.)

And independently of the Celtic peoples there is available very much testimony of the most reliable character from modern disciples of the mediaeval occultists, e. g. the Rosicrucians, and the Theosophists, that there exist in nature invisible spiritual beings of pygmy stature and of various forms and characters, comparable in all respects to the little people of Celtic folk-lore. How all this is parallel to the Celtic Fairy-Faith is perfectly evident, and no comment of ours is necessary.[149]

This point of view, presented by mediaeval and modern occult sciences and confirmed by Celtic and non-Celtic percipients, when considered in relation to its non-Celtic sources and then at once contrasted with ancient and modern Celtic beliefs of the same character which const.i.tute it--to be seen in the above Gaelic and Brythonic ma.n.u.script and other evidence, and in Caedmon's theory that angels are small beings--plunges us into the very complex and extremely difficult problem how far fairies as pygmy spirits may be purely Celtic, and how far they may reflect beliefs not Celtic. The problem, however, is far too complicated to be discussed here; and one may briefly say that there seems to have been a time in the evolution of animism when the ancient Celts of Britain, of Ireland, and of Continental Europe too, held, in common with the ancient Greeks, Romans, and Teutons, an original Aryan doctrine. This doctrine, after these four stocks separated in possession of it, began to evolve its four specialized aspects which we now can study; and in the Irish Universities of the early Christian centuries, when Ireland was the centre of European learning, the cla.s.sical and Celtic aspects of it met for the first time since their prehistoric divorcement. There, as is clearly seen later among the mediaeval alchemists and occultists, a new influence--from Christian theology--was superadded to the ancient animistic beliefs of Europe as they had evolved up to that time.

_Conclusion_

The ethnological argument, after allowing for all its shortcomings, suggests that small-statured races like Lapps and Eskimos (though not necessarily true pygmy races, of whose existence in Europe there is no proof available) did once inhabit lands where there are Celts, and that a Celtic folk-memory of these could conceivably have originated a belief in certain kinds of fairies, and thus have been a shaping influence in the animistic traditions about other fairies. The animistic argument shows that pygmies described in Celtic literature and in Celtic and non-Celtic mythologies are nearly always to be thought of as non-human spirits; and that there is now and was in past ages a world-wide belief that the human soul is in stature a pygmy. The philosophical argument of alchemists and mystics, in a way, draws to itself the animistic argument, and sets up the hypothesis that the smallness of elves and fairies is due to their own nature, because they actually exist as invisible tribes of non-human beings of pygmy size and form.

THE CHANGELING BELIEF

The smallness of fairies, which has just been considered, and the belief in changelings are the two most prominent characteristics of the Fairy-Faith, according to our evidence in chapter ii; and we are now to consider the second. The prevalent and apparently the only important theories which are current to explain this belief in changelings may be designated as the Kidnap Theory and the Human-Sacrifice Theory. These we shall proceed to estimate, after which there will be introduced newer and seemingly more adequate theories.

_Kidnap Theory_

Some writers have argued that the changeling belief merely reflects a time when the aboriginal pre-Celtic peoples held in subjection by the Celts, and forced to live in mountain caverns and in secret retreats underground, occasionally kidnapped the children of their conquerors, and that such kidnapped children sometimes escaped and told to their Celtic kinsmen highly romantic tales about having been in an underground fairy-world with fairies. Frequently this argument has taken a slightly different form: that instead of unfriendly pre-Celtic peoples it was magic-working Druids who--either through their own choice or else, having been driven to bay by the spread of Christianity, through force of circ.u.mstances--dwelt in secret in chambered mounds or souterrains, or in dense forests, and then stole young people for recruits, sometimes permitting them, years afterwards, when too old to be of further use, to return home under an inviolable vow of secrecy.[150] And Mr. David MacRitchie in supporting his own Pygmy Theory has made interesting modern elaborations of these two slightly different theories concerning changelings.[151]

As already pointed out, there are definite ethnological elements blended in the other parts of the complex Fairy-Faith; and so in this part of it, the changeling belief, there are conceivably more of such elements which lend some support to the Kidnap Theory. In itself, however, as we hope to show conclusively, the Theory, failing to grasp the essential and underlying character of this belief, does not adequately explain it.

_Human-Sacrifice Theory_

Alfred Nutt advanced a theory, which antic.i.p.ated one part of our own, that 'the changeling story is found to be connected with the antique conception of life and sacrifice'. And he wrote:--'It is at least possible that the sickly and ailing would be rejected when the time came for each family to supply its quota of victims, and this might easily translate itself in the folk-memory into the statement that the fairies had carried off the healthy' (alone acceptable as sacrifice) 'and left in exchange the sickly.'[152] Though our evidence will not permit us to accept the theory (why it will not will be clear as we proceed) that some such sacrificial customs among the ancient Celts entirely account for the changeling story, yet we consider it highly probable that the theory helps to explain particular aspects of the complex tradition, and that the underlying philosophy of sacrifice extended in an animistic way, as we shall try to extend it, probably offers more complete explanation.

Thus, the Mexicans believed that the souls of all sacrificed children went to live with the G.o.d Tlaloc in his heaven-world.[153] Among the Greeks, a sacrificed victim appears to have been sent as a messenger, bearing a message repeated to him before death to some G.o.d.[154] On the funeral pile of Patroclus were laid Trojan captives, together with horses and hounds, a practice corresponding to that of American Red Men; the idea being that the sacrificed Trojans and the horses and hounds as well, were thus sent to serve the slain warriors in the otherworld.

Among ourselves in Europe and in America it is not uncommon to read in the daily newspaper about a suicide as resulting from the belief that death alone can bring union with a deceased sweetheart or loved one.

These examples, and very many parallel ones to be found the world over, seem to furnish the key to the theory of sacrifice: namely, that by extinguishing life in this world it is transmitted to the world of the G.o.ds, spirits, and the dead.

Both Sir John Rhys and D'Arbois de Jubainville have shown that the Irish were wont to sacrifice the first-born of children and of flocks.[155] O'Curry points out a clear case of human sacrifice at an ancient Irish funeral[156]:--'Fiachra then brought fifty hostages with him from Munster'; and, when he died, 'the hostages which he brought from the south were buried alive around the _Fert_ (burial mound) of Fiachra.' More commonly the ancient Celts seem to have made sacrifices to appease place-spirits before the erection of a new building, by sending to them through death the soul of a youth (see p. 436).

It is in such animistic beliefs as these, which underlie sacrifice, that we find a partial solution of the problem of changeling belief. But the sacrifice theory is also inadequate; for, though changelings may in some cases in ancient times have conceivably been the sickly children discarded by priests as unfit for sending to the G.o.ds or fairies, how can we explain actual changelings to be met with to-day in all Celtic lands? Some other hypothesis is evidently necessary.

_Soul-Wandering Theory_

Comparative study shows that non-Celtic changeling beliefs parallel to those of the Celts exist almost everywhere, that they centre round the primitive idea that the human soul can be abstracted from the body by disembodied spirits and by magicians, and that they do not depend upon the sacrifice theory, though animistically closely related to it. For example, according to the Lepers' Islanders, ghosts steal men--as fairies do--'to add them to their company; and if a man has left children when he died, one of whom sickens afterwards, it is said that the dead father takes it.'[157] In Banks Island, Polynesia, the ghost of a woman who has died in childbirth is greatly dreaded: as long as her child is on earth she cannot proceed to Panoi, the otherworld; and the relatives take her child to another house, 'because they know that the mother will come back to take its soul.'[158] When a Motlav child sneezes, the mother will cry, 'Let him come back into the world! let him remain.' Under similar circ.u.mstances in Mota, the cry is, 'Live; roll back to us!' 'The notion is that a ghost is drawing a child's soul away.' If the child falls ill the attempt has succeeded, and a wizard throws himself into a trance and goes to the ghost-world to bring the child's soul back.[159] In the islands of Kei and Kisar a belief prevails that the spirits of the dead can take to themselves the souls of the living who go near the graves.[160] Sometimes a Polynesian mother insists on being buried with her dead child; or a surviving wife with her dead husband, so that there will be no separation.[161] These last practices help to ill.u.s.trate the Celtic theory behind the belief that fairies can abduct adults.

Throughout Melanesia sickness is generally attributed to the soul's absence from the body, and this state of disembodiment is believed to be due to some ghost's or spirit's interference,[162] just as among Celts sickness is often thought to be due to fairies having taken the soul to Fairyland. An old Irish piper who came up to Lady Gregory's home at Coole Park told us that a certain relative of his, a woman, had lain in a semi-conscious state of illness for months, and that when she recovered full consciousness she declared she had been with the 'good people'.

Folk-beliefs like all the above, which more adequately explain the changeling idea than the Human-Sacrifice Theory, are world-wide, being at once Celtic and non-Celtic.[163]

_Demon-Possession Theory_

There has been among many peoples, primitive and civilized, a complementary belief to the one that evil spirits or ghosts may steal a soul and so cause in the vacated body illness if the abduction is temporary, and death if it is permanent: namely, a belief that demons, who sometimes may be souls of the dead, can possess a human body while the soul is out of it during sleep, or else can expel the soul and occupy its place.[164] When complete possession of this character takes place there is--as in 'mediumship'--a change of personality, and the manner, thoughts, actions, language, and the whole nature of the possessed person are radically changed. Sometimes a foreign tongue, of which the subject is ignorant, is fluently spoken. When the possession is an evil one, as Dr. Nevius has observed in China, where the phenomena are common, the change of character is in the direction of immorality, frequently in strong contrast with the character of the subject under normal conditions, and is often accompanied by paroxysms and contortions of the body, as I have often been solemnly a.s.sured by Celts is the case in a changeling. (See M. Le Scour's account on page 198, of three changelings that he saw in one family in Finistere; and compare what is said about fairy changelings in Ireland, Scotland, Isle of Man, Wales, and Cornwall.)

A conception like that among the Chinese, of how an evil spirit may dispossess the soul inhabiting a child's or adult's body, seems to be the basis and original conception behind the fairy-changeling belief in all Celtic and other countries. When a child has been changed by fairies, and an old fairy left in its place, the child has been, according to this theory, dispossessed of its body by an evil fairy, which a Chinaman calls a demon, while the leaving behind of the old fairy accounts for the changed personality and changed facial expression of the demon-possessed infant. The Chinese demon enters into and takes complete possession of the child's body while the child's soul is out of it during sleep--and all fairies make changelings when a babe is asleep in its cradle at night, or during the day when it is left alone for a short time. The Chinese child-soul is then unable to return into its body until some kind of magical ceremony or exorcism expels the possessing demon; and through precisely similar methods, often aided by Christian priests, Celts cure changelings made by fairies, pixies, and _corrigans_. In the following account, therefore, apparently lies the root explanation of the puzzling beliefs concerning fairy changelings so commonly met with in the Celtic Fairy-Faith:--'To avert the calamity of nursing a demon, dried banana-skin is burnt to ashes, which are then mixed with water. Into this the mother dips her finger and paints a cross upon the sleeping babe's forehead. In a short time the demon soul returns--for the soul wanders from the body during sleep and is free--but, failing to recognize the body thus disguised, flies off. The true soul, which has been waiting for an opportunity, now approaches the dormant body, and, if the mark has been washed off in time, takes possession of it; but if not, it, like the demon, failing to recognize the body, departs, and the child dies in its sleep.'[165]

In relation to this Demon-Possession Theory, the writer has had the opportunity of observing carefully some living changelings among the Celts, and is convinced that in many such cases there is an undoubted belief expressed by the parents and friends that fairy-possession has taken place. This belief often translates itself naturally into the folk-theory that the body of the child has also been changed, when examination proves only a change of personality as recognized by psychologists; or, in a distinct type of changelings, those who exhibit great precocity in childhood combined with an old and wizened countenance, there is neither a changed personality nor demon-possession, but simply some abnormal physical or mental condition, in the nature of cretinism, atrophy, marasmus, or arrested development.

One of the most striking examples of a changeling exists at Plouharnel-Carnac, Brittany, where there is now living a dwarf Breton whom I have photographed and talked with, and who may possibly combine in himself both the abnormal psychical and the abnormal pathological conditions. He is no taller than a normal child ten years old, but being over thirty years old he is thick-set, though not deformed. All the peasants who know him call him 'the Little _Corrigan_', and his own mother declares that he is not the child she gave birth to. He once said to me with a kind of pathetic protest, 'Did M. ---- tell you that I am a demon?'

_Conclusion_

The Kidnap Theory, resting entirely upon the ethnological and social or psychological elements which we have elsewhere pointed out as existing in the superficial aspects of the essentially animistic Fairy-Faith as a whole, is accordingly limited in its explanation of this specialized part of the Fairy-Faith, the changeling belief, to these same elements which may exist in the changeling belief. And, on the showing of anthropology, the other theories undoubtedly offer a more adequate explanation.

By means of sacrifice, according to its underlying philosophy, man is able to transmit souls from this world to the world where dwell the G.o.ds and fairy-folk both good and evil. Thus, had Abraham sacrificed Isaac, the soul of Isaac would have been taken to heaven by Jehovah as fairies take souls to Fairyland through death. But the difference is that in human sacrifice men do voluntarily and for specific religious ends what various kinds of fairies or spirits would do without human intervention and often maliciously, as our review of ancient and modern theories of sacrifice has shown. G.o.ds and fairies are spiritual beings; hence only the spiritual part of man can be delivered over to them.

Melanesians and other peoples whose changeling beliefs have now been examined, regard all illness and death as the result of spirit interference; while Celts regard strange maladies in children and in adults as the result of fairy interference. And to no Celt is death in early life a natural thing: if it comes to a child or to a beautiful youth in any way whatsoever, the fairies have taken what they coveted.

In all mythologies G.o.ds have always enjoyed the companionship of beautiful maidens, and G.o.ddesses the love of heroic youths; and they have often taken them to their world as the Tuatha De Danann took the great heroes of the ancient Celts to the Otherworld or Avalon, and as they still in the character of modern fairies abduct brides and young mothers, and bridegrooms or other attractive young men whom they wish to have with them in Fairyland (see our chapters iv-vi).

Where sacrifice or death has not brought about such complete transfer or abduction of the soul to the fairy world, there is only a temporary absence from human society; and, meanwhile, the vacated body is under a fairy spell and lies ill, or unconscious if there is a trance state. If the body is an infant's, a fairy may possess it, as in the Chinese theory of demon-possession. In such cases the Celts often think that the living body is that of another child once _taken_ but since grown too old for Fairyland; though the rational explanation frequently is purely pathological. Looked at philosophically, a fairy exchange of this kind is fair and evenly balanced, and there has been no true robbery. And in this aspect of the changeling creed--an aspect of it purely Celtic--there seems to be still another influence apart from human sacrifice, soul-abductions, demon or fairy-possession, and disease; namely, a greatly corrupted folk-memory of an ancient re-birth doctrine: the living are taken to the dead or the fairies and then sent back again, after the manner of Socrates' argument that the living come from the dead and the dead from the living (cf. our chapter vii). In all such exchanges, the economy of Nature demands that the balance between the two worlds be maintained: hence there arose the theories of human sacrifice, of soul abduction, of demon or fairy-possession; and in all these collectively is to be found the complete psychological explanation of the fairy-changeling and fairy-abduction beliefs among ancient and modern Celts as these show themselves in the Fairy-Faith. All remaining cla.s.ses of changelings, which fall outside the scope of this clearly defined psychological theory, are to be explained pathologically.

MAGIC AND WITCHCRAFT

The evidence from each Celtic country shows very clearly that magic and witchcraft are inseparably blended in the Fairy-Faith, and that human beings, i. e. 'charmers,' _dynion hysbys_, and other magicians, and sorceresses, are often enabled through the aid of fairies to perform the same magical acts as fairies; or, again, like Christian priests who use exorcisms, they are able, acting independently, to counteract fairy power, thereby preventing changelings or curing them, saving churnings, healing man or beast of 'fairy-strokes', and, in short, nullifying all undesirable influences emanating from the fairy world. A correct interpretation of these magical elements so prominent in the Fairy-Faith is of fundamental importance, because if made it will set us on one of the main psychical highways which traverse the vast territory of our anthropological inquiry. Let us, then, undertake such an interpretation, first setting up, as we must, some sort of working hypothesis as to what magic is, witchcraft being a.s.sumed to be a part of magic.