The Science of Fairy Tales / An Inquiry into Fairy Mythology

Leaving this one example of the value of Liebrecht's theory, as applied to water-spirits, to stand for all, I turn to another order of beings with supernatural powers referred to several times in the foregoing pages: I mean Witches. I adduced in Chapter X. a Tirolese tale, a variant of the Melusina type, wherein the wife was a witch. It will have been obvious to every reader that the tale is simply that of Cupid and Psyche with the parts reversed; and I might urge that Cupid and the witch were beings of precisely the same nature. Waiving this for the moment, however, no one will deny that the witch takes the place of the Swan-maiden, or fairy, in other stories of the group. But perhaps it may be suggested that the name witch (Angana, Hexe) has got into the story by accident; and that not a witch in our sense of the word, but a ghost from the dead, is really meant. There might be something to be said for this if there were any substantial distinction to be made between ghosts and witches and fairies. In the tales and superstitions discussed in the present volume we have found no distinction. Whether it be child-stealing, transformation, midnight meetings, possession and gift of enchanted objects, spell-binding, or whatever function, or habit, or power be predicted of one, it will be found to be common to the three. I conclude, therefore, that they are all three of the same nature. This is what a consideration of the superstitions of savages would lead me to expect. The belief in fairies, ghosts, and witches is a survival of those superstitions. It is, of course, not found in equal coherence, equal strength of all its parts, equal logic (if I may so express it) everywhere. We must not be surprised if, as it is gradually penetrated by the growing forces of civilization, it becomes fragmentary, and the attributes of these various orders of supernatural beings begin to be differentiated. They are never completely so; and the proof of this is that what is at one place, at one time, or by one people, ascribed to one order, is at another place, at another time, or by another people, ascribed to another order. The nature of the classical deities was identical too; and hence Cupid and the witch of the Tirolese tale are the masculine and feminine counterparts of the same conception.

Lastly, a few words must be expended on a totally different theory lately put forward by Mr. MacRitchie. This theory is not altogether a new one; it has been before the world for many years. But Mr. MacRitchie has, first in ?The Archæological Review,? and since then more elaborately in a separate book, entitled ?The Testimony of Tradition,? worked it out and fortified it with an array of arguments philological, historical, topographical, and traditional. He claims to have established that the fairies of the Celtic and Teutonic races are neither more nor less than the prehistoric tribes whom they conquered and drove back, and whose lands they now possess. He identifies these mysterious beings with the Picts of Scotland, the Feinne of the Scottish Highlands and of Ireland, and the Finns and Lapps of Scandinavia. And he suggests that the Eskimo, the Ainos, and I know not what other dwarfish races, are relics of the same people; while Santa Klaus, the patron saint of children, is only a tradition of the wealthy and beneficent character borne by this ill-used folk. Primarily his arguments are concerned with Scotland and Ireland. He builds much on the howes or barrows, called in Scotland Picts' houses, which in both countries bear the reputation of being the haunt of fairies or dwarfs, and some of which seem to have been in fact dwelling-places. He quotes Dr. Karl Blind to show that Finns intermarried with the Shetlanders, and that they were believed to come over in the form of seals, casting aside their sealskins when they landed. In this connection he relates how the Finn women were captured by taking possession of their sealskins, without which they could not get away from their captors. He also shows that illimitable riches and magical powers were ascribed to the Picts and to the Finns, and that the Lapps were pre-eminent in witchcraft.