#fairybasics

There are many plants thought of protective in Scottish folklore, and Holly(cuileann in Gaelic) is one of them.

Holly . This name is probably a corruption of the word holy , as this plant has been used from time immemorial as a protection against evil influence . Folk Lore: Superstitious Beliefs in the West of Scotland within This Century By James Napier

Much like rowan, holly could be placed inside the house above the door as a protective seal. If done, this plant was said to protect against evil intent(including from fairies), and nightmares.

The HOLLY . Pieces of holly along with rowan were placed inside over the door of the stable to prevent the entrance of the nightmare . My informant has cut the tree for this purpose. The Folk-lore Journal (Pg41): SOME FOLK – LORE ON TREES , ANIMALS , AND RIVER FISHING , FROM THE NORTH – EAST OF SCOTLAND

If planted near the house (outside) it was also said to protect from lightning. As it turns out, they may have been right.

“We now know that the spines on the distinctively-shaped holly leaves can act as miniature lightning conductors, thereby protecting the tree and other nearby objects.” The Holly Society,

It was considered bad luck to cut down a holly tree, but cutting of boughs for use was allowed.

The only time the tree was never to be trimmed was if they grew in in boarder hedges, due to the belief that witches would run on top of hedges, but the holly would act as a barrier to stop them.

It is even said that in 1861, the Duke of Argyll even had a prospective road rerouted to avoid cutting down the holly there.

Protection from Fairies, Evil, and Witchcraft: St. John’s Wort

While today, St. John's Wort (also called Columba’s plant) is most commonly thought of for its use in fighting depression, historically, it was also important to folklore. In Scotland, it was thought to have protective qualities.

" If sought for, it has no efficacy more than another plant, but if accidentally fallen in with, and preserved, it wards off fever and keeps its owner from being taken away in his sleep by the Fairies." Witchcraft & Second Sight in the Highlands & Islands of Scotland by John Gregorson Campbell(1902)

From warding off evil, enchantments, and even death, this herb was said to be able to do it all, but only if you came upon the plant by accident.

"St. John’s wort wards off enchantments, the evil-eye, even death itself, besides bringing plenty to house and field and fold. But it must be accidentally found, and ought to be placed secretly in a woman’s bodice or a man’s waistcoat under the armpit to ensure luck...-" “The misty isle of Skye : Its scenery, It’s people, Its story” by Eneas Mackay, Stirling, (1927)

During Midsummer protective powers were thought to be stronger, so it was a common time for collecting the herb. It was hung in homes and barns for protection, or placed under a pillow.

"Saint John's wort is one of the few plants still cherished by the people to ward away second-sight, enchantment, witchcraft, evil eye, and death, and to ensure peace and plenty in the house, increase and prosperity in the fold, and growth and fruition in the field. The plant is secretly secured in the bodices of the women and in the vests of the men, under the left armpit. Saint John's wort, however, is effective only when the plant is accidentally found." Carmina Gadelica, Volume 2, by Alexander Carmicheal, [1900]

Running Water in Scottish Folklore

There are many sacred springs said to have different types of supernatural powers in Scotland, but even just a regular stream had many uses in folklore. One of these uses is protection from evil creatures, spirits, fairies, or ghosts.

What this meant is that if you are being chased by a supernatural evil, all you had to do was jump over a stream of running water. Like a wall, that water would prevent the creature from getting to you.

This is why some stories feature a fairy trying to convince a human to cross a stream to be on the same side as the fairy. In other stories, the fairy is trying to catch a human before they can get to the water.

For example, in one of the most popular stories of a Nuckelavee, a man manages to get away from the frightening creature by jumping a stream.

“Tammie saw his opportunity, and ran with all his might; and sore need had he to run, for Nuckelavee had turned and was galloping after him, and bellowing with a sound like the roaring of the sea. In front of Tammie lay a rivulet, through which the surplus water of the loch found its way to the sea, and Tammie knew, if he could only cross the running water, he was safe; so he strained every nerve. As he reached the near bank another clutch was made at him by the long arms. Tammie made a desperate spring and reached the other side, leaving his bonnet in the monster’s clutches. Nuckelavee gave a wild unearthly yell of disappointed rage as Tammie fell senseless on the safe side of the water.” Scottish Fairy and Folk Tales by Sir walter Scott(1893)

English: Scottish fairy tale “Nuckelavee”. Caption: Tammie felt the wind of nuckelavee’s clutches. Source: Scottish Fairy and Folk Tales

How exactly the water works can change slightly depending on the area or the story.

For example, some believed the direction of the water mattered.

“This, particularly southward-running water, is holy, and cannot be passed by evil spirits.” A Encyclopedia of Fairies by Katharine Briggs (Published in 1976)

In “The Water-horse in Bracadale,” a water horse is chasing a young girl, who manages to make it to a stream. The story specifies that the water only gained power by the call of a rooster.

"Over the stream leapt the terror- stricken maiden, just as the cock began to crow in Balgowan, the Smith’s Hamlet. Now, this cock’s crowing meant the saving of the girl’s life, since it acted as a spell on the enraged water-horse, who thus was hindered from crossing the stream. In this wise the maiden escaped to her home but the water-horse cried after her : "DuilicJi c, duilich e, alltan! Sad it is, sad it is, streamlet ! ” And to this day the little stream flowing by the church of Bracadale goes by the name of the Alltan Duilich, the Difficult Streamlet. The Water-horse in Bracadale. " The Peat-Fire Flame: Folk-Tales and Traditions of the Highlands and Islands by Alasdair Alpin MacGregor (1937)

Most often, however, you will come across stories where it is any running water that can protect you.

One interesting addition to the folklore is that it is only creatures or ghosts with evil intent that can not cross the streams. This explains why certain fairies that live in running water could also be blocked by it.

“Some authorities hold that the good folk are not averse to crossing running water . It is only a wicked class of them whose powers are blunted by traversing flowing streams .” Folk Lore in Lowland Scotland by Evelyn Blantyre Simpson (1908)

BONUS HISTORIC AUDIO RECORDINGS

(link) People believed that if there was running water between a person and a ghost or evil spirit he would be safe. They also believed that water from the place where three burns met would cure ailments.

Historically, there are actually two different things that are called “fairy rings.”

The first I believe is exclusive to Ireland, and is now more commonly called a “fairy fort.” These forts are an elevated ring-shaped mound that is quite large. Some say that humans built a structure originally, then when the humans left, the fairies took it over. Other stories have a more traditional story, which I will talk about in a moment.

You can walk around the large rings yourself, but stepping into the center or causing it disrespect it not a good idea. I once talked to an Irish man while I was at a fairy fort in Ireland. He was still superstitious in the old ways, and said he once saw a tourist urinate into a fairy fort, and did not make it very far before breaking his leg.

The second type of fairy ring is the kind most people today are familiar with; it is a mysteriously perfect circle made of moss, or grass, or mushrooms, or some sort of other living growth.

"The trooping fairies can be large or small, friendly or sinister. ‘They tend to wear green jackets, while the solitary fairies wear red jackets. They can range from the heroic fairies to the dangerous and malevolent SLUAGH or those diminutive fairies who include the tiny nature fairies that make the fairy rings with their DANCING and speed the growth of flowers." A Encyclopedia of Fairies by Katharine Briggs (1976)

Both these types of fairy rings are often said to be caused by fairies dancing in a circle, or sometimes by fairies riding horses in a circle.

Stepping into a ring or causing it destruction could lead to several different things: including being transported to the otherworld, being cursed, being forced to dance, and more.

If you were trapped, dancing there, you would need a rescuer to help pull you out, or touch you with iron or rowan.

‘I remember how an old woman pulled me out of a fairy ring to save me from being taken.’ The Fairy-Faith in Celtic Countries by W.Y. Evans-Wentz (1911)

So, to sum it up, a fairy ring could be a place of play where a magic mark is left from fairies the night before, or perhaps it is their portal to the Otherworld. No matter the answer, disrespecting one of these places is said to bring bad things your way, even if not immediately.

"He wha tills the fairies’ green Nae luck again shall hae : And he wha spills the fairies’ ring Betide him want and wae. For weirdless days and weary nights Are his till his deein’ day. But he wha gaes by the fairy ring, Nae dule nor pine shall see, And he wha cleans the fairy ring An easy death shall dee." A Scottish Rhyme

The first recorded fairy changeling was in the 16th century, but they likely have a history older than that. Changeling stories, however, are quite dark and disturbing, so leave now if you are not in the right mindset to handle that. There are mentions of child harm and murder ahead.

"When they succeeded in their felonious attempts, the elves left instead of the mother, and bearing her semblance, a stock of wood (stoc maide), and in place of the infant an old mannikin of their own race." Superstitions of the Highlands & Islands of Scotland by John Gregorson Campbell (1900)

Both adults (particularly mothers) and babies were susceptible of being changelings. The mothers were said most often to be taken to help care for fairy babies, while the babies were taken for four main reasons.

The first is that the baby was swapped out for an elderly fairy, so that it can live out the rest of it’s days in comfort. This is why some changeling babies are said to not live long.

The second is because the fairies owed souls to the devil.

Every seven years they had to pay “the teind to hell,” and to save them from paying this tribute with one of themselves they were ever on the alert to get hold of human infants. Folklore of the North East of Scotland by Walter Gregor (1881)

The forth (though less common) reason is that, for whatever reason, the fairy mother can not care for her own baby, and is swapped to save it. One story that sort of confirms this (though without a changeling) a fairy woman asks a mother to nurse her child and leaves. The mother does, and when the fairy comes back, the mother is blessed with good fortune.

In the cases where the baby is simply taken, a piece of wood is enchanted to look and act like a baby.

To prevent a mother or baby being taken away, they would have to be sained. To get a baby or mother back, sometimes all it would take was saining the changelings.

"He knew at once what was going on, and what was to be done, and he ran with all his speed to the smith’s house and “sained” the mother and her baby-an act which the nurse had neglected to do. No sooner was the saining finished than a heavy thud, as if something had fallen, was heard outside the house opposite to the spot where stood the bed on which the mother and her baby lay. On examination a piece of bog-fir was found lying at the bottom of the wall. It was the “image” the fairies were to substitute for the smith’s wife." Folklore of the North East of Scotland by Walter Gregor (1881)

Other times, the customs to get rid of a changelings either involve tricking the fairy into giving itself away, or by hurting the baby so that the spell is either broken. This is when things will get quite dark, so again, this is your warning.

"The changeling was converted into the stock of a tree by saying a powerful rhyme over him, or by sticking him with a knife. He could be driven away by running at him with a red-hot ploughshare; by getting between him and the bed and threatening him with a drawn sword; by leaving him out on the hillside, and paying no attention to his shrieking and screaming; by putting him sitting on a gridiron, or in a creel, with a fire below; by sprinkling him well out of the maistir tub; or by dropping him into the river. There can be no doubt these modes of treatment would rid a house of any disagreeable visitor, at least of the human race." Superstitions of the Highlands & Islands of Scotland by John Gregorson Campbell (1900)

There are many historical recordings on Tobar an Duelchais of fairy changelings being put onto a shovel, and held above the fire, and in other stories (such as from The Fairy Mythology / Illustrative of the Romance and Superstition of Various Countries by Thomas Keightley (1850) ) the baby is quite literally thrown into the fire.

If the changeling was indeed a fairy in disguise, the fairy will leave the real baby behind and scramble up the chimney.

"One day an old highland woman having seen the child , and inspected it carefully , affirmed that it was a fairy child . She went the length of offering to put the matter to the test , and this is how she tested it . She put the poker in the fire , and hung a pot over the fire wherein were put certain ingredients , an incantation being said as each new ingredient was stirred into the pot . The child was quiet during these operations , and watched like a grown person all that was being done , even rising upon its elbow to look . When the operations were completed , the old woman took the poker out of the fire , and carrying it red hot over to the cradle , was about to burn the sign of the cross on the baby’s brow , when the child sprung suddenly up , knocked the old woman down and disappeared up the lum ( chimney , ) filling the house with smoke , and leaving behind it a strong smell of brimstone . When the smoke cleared away , the true baby was found in the cradle sleeping as if it never had been taken away." Folk Lore, Or, Superstitious Beliefs in the West of Scotland Within this Century by James Napier (1879)

There is a major dark side to these stories. All it took for a baby to be accused of being a changeling was simply crying more and louder than normal, which could, of course, lead to human babies being gravely injured. As well as that, often, some people born with deformities were accused of being changelings their entire life.

There are also murders to mention as well. The best known case of this happened in Ireland. Bridget Cleary was accused of being a changeling in 1895, simply for having bronchitis. I wont go into the gruesome details, but she was tortured to death by her husband and father. She was later (including by some today) called a witch, and described as the last witch burnt in Ireland.

This led to the nursery rhyme:

Are you a witch, Or are you a fairy, or are you the wife of Michael Cleary?

More Research:

Audio Recordings:

(link) A fairy changeling forced out. 1987,

(link) A family story about getting rid of a fairy changeling. 1984

(link) A changeling left by a fairy was not a real child and would never grow up properly. 1979

(link) A family story about getting rid of a fairy changeling. 1979

(link) The hump-backed tailor and the fairy. 1954

In many places around the world, bells are used to ward off evil. In Japan, the sound of bells wards off evil and brings protection, while in Scotland, bells made of iron are said to be protective against fairies and spirits.

"These had a dual use. In the first place they were used by mortals as a protection against fairies and other evil spirits. In the second place, the fairies themselves used bells." A Encyclopedia of Fairies by Katharine Briggs (Published in 1976)

After reading that quote, you might be confused as to how bells, that fairies use, can protect against fairies, but the answer, from the same source, says "-...it might be conjectured that these bells rang to scare away the evil creatures who made up the unseelie court." So, the bells are not specifically to keep away all fairies, but instead to keep away the ones who may mean harm.

This protection against evil also lead them to be used after a person died. This was called a "dead bell," and would be rang in front of the homes of friends and family of the dead before the bell-ringer would announce the information on the passing, as well as when the funeral would be.

"The ringing of the “dead bell” had its origin in the superstitious idea that by this means evil spirits were held at bay." Witchcraft and Superstitious Record in the South-Western District of Scotland by John Maxwell Wood (1911)

Perhaps also related, Scotland had it's own version of a pinky-promise called "ringing the pottle-bell," and breaking a promise was considered dishonorable and bad luck.

In parts of Banffshire boys, on concluding a bargain, linked the little fingers of their right hands together, shook the hands with an up-and-down motion, and repeated the words :— " Ring, ring the pottle bell; Gehn ye brak the bargain, Ye'U gang f hell." This ceremony was called " ringing the pottle-bell," and to break a bargain, after being sealed in this fashion, was regarded as the height of wickedness. The following was current about Fraserburgh :— " Ring a bottle, ring a bell, The first brae it ye cum till, Ye'U fa' doon an brack yer neck, An that 'ill the bargain brack." Notes on the folk-lore of the north-east of Scotland by Walter Gregor (1911)