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ELF,ELFS,ELVES

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18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

e loving care with which he hunted up his kinder und raus-mdrchen from all over germany, he delights to detect in many a nursery-tale and popular custom of to-day the beliefs and habits of our forefathers thousands of years ago. it is impossible at times to forbear a smile at the patriotic zeal with which he hunts the trail of his german gods and heroes; the glee with which he bags a new goddess, elf, or swan-maid; and his indignation at any poaching celt or slav who has spirited away a mythic being that was german born and bred" ye have taken away my gods, and what have i more" the present translation of the deutsche mythologie will, like the last (fourth) edition of the original, be published in three volumes; the first two of which, and part of the third, will contain the translation of

ead of seven^ the grk name for the stone is /sfxe/xvtvt? a missile. 180 thunar. bant. prisca virorum religione cultos. cupiens enim antiquitas tonitruorum causas usitata reruin similitudine comprehendere, malleos, quibus coeli fragores cieri credebat, ingenti aere complexa fuerat (see suppl. to jupiter too the silex (flins) was sacred, and it was held by those taking an oath. from the mention of' elf-shots' above, i would infer a connexion of the elf-sprites with the thundergod, in whose service they seem to be employed. the norse mythology provides tliorr with a wonderful hammer named miolnir (mauler, tudes, contundens, which he hurls at the giants, seem. 57^ 67^ 68; it is also called pru&hamar, strong hammer, sam. 67^ 68^ and has the property of returning into the god's hand of itself, a

(kemble 2, 286, 349. v. suprn. 63, if it signifies a kettle, a vessel, of the thundergod, resembles wuotan's sacrificial cauldron (p. 56. the hymisqvisa sings of thorr fetching a huge cauldron for the ases to brew ale with, and wearing it on his head, saem. 57; which is very like the strong man hans (ans, as) in the nursery-tale clapping the church bell on his head for a cap. the coupling of alp (elf) with donar in albthonar and thoralfr is worthy of notice, for alpgcschoss (elf-shot) is a synonym for the thunderbolt, and alpruthe (elf-rod) for the donnerkraut [donnerbesen? see p. 183. an intimate relation must subsist between the gods and the elves (p. 180, though on the part of the latter a subordinate one (see suppl^ it is observable that in different lays of the edda thorr goes by diff

on p. 367, and has already been treated of elsewhere "with sigfrit stands connected hclfrich, chilpericus, on. hialprekr. it is worthy of note, that the as. beowulf calls sigfrit sigemund, and signumdr is a surname of osinn besides* such a flood of splendour falls on siegfried in the poems, that we need not stick at triiles; his whole nature has evident traces of the superliuman: brought up by an elf eegino, beloved by a valkyr brunhild, instructed in his destiny by the wise man gripir, he wears the helmet of invisibility, is vulnerable oidy on one spot in his body, as achilles was in the heel, and he achieves the rich hoard of the nibelungs. his slavin^ of the dragon eafnir reminds us of tivdcdu^ 1 haupts zeitschr. 1, 21. 2 laulinuinn's examination of the whole nibelung legend, p. 22^ ila

on a stol i riosrinu (in the niuriute, clearing, offer the comers drink out of a horn (fornald. sog. 1, 398. 400; and with this agree the deep draughts of the modern folk-tale: a beautifully dressed and garlanded maiden from the osenberg offers the count of oldenburg a draught in a silver horn, while uttering predictions (deutsche sagen, no. 541. svend falling drank out of the horn handed him by elf-women, and in doing so, spilt some on his horse, as in the preceding story (thiele 2, 67; i have touched (p. 372) on the identity of svend falling with siegfried, whose relation to the valkyr brunhild comes out clearly in the danish story. in a swedish folk-song in arvidsson 2, 301, three mountainmaids hold out silver tankards in their ivhite hands. quite in harmony are some norwegian traditio

krane, wisse schwane, we wel met noh engeland fahre? and the name ssefugel in the as. genealogies seems to indicate a swan-hero. the spinner eerhta, the goose-footed^ queen, may fairly suggest swan-maidens (p. 280).3 if those prophetic 'gallicenae' were able 1 gottschalk's sagen, halle 1814, p. 227- the pentagram was a pythagorean synihol, but also a druitlic; as it goes by the name of elfs foot, elf's cross, goblin-foot, and resembles a pair of goosefeet or swan-feet, semi-divine and elvish beings are again brought together in this emblem; the valkyr thrus is next door to a swan-maiden, and staufenberger's lover likewise had such a foot. 3 the beautiful story of the good woman, publ. in haupt s zeitschr. 2, 350, is very acceptable as shewing yet another way in which this fairy being got l

it in common with the celts; yet a trace of it remains in the story of zeus and leda (p. 338, and in the swan's prophetic song, as in the indian nalus too the gold-bedizened swan (hansa= anser, goose) finds human speech (bopp's ed. pp. 6. 7. the slavs have not developed any idea of goddesses of fate^ the beautiful fiction of the vila is peculiar to servian mythology: she is a being half fay, half elf, whose name even resembles that of the vala. the relation of valkyrs to christian heroes is suggested by the fraternal bond between the vila and marko (vuk 2, 98. 232. danitza for 1826, p. 108, as also by the vilas appearing singly, having proper names, and prophesying. in some things they come nearer the german elfins of our next chapter: they live on hills, love the song and the round dance

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

d by venus. rose an essential ingredient in healing sachets, rose is potent in fighting infections and viruses of all kinds, relieving physical and emotional exhaustion, skin problems, menstrual disorders and hyperactivity. use it in love rituals, to attract love and to give meaningful and prophetic dreams. rose is also a symbol of courage, especially the blood red rose. ruled by venus. rosemary (elf leaf) rosemary relieves headaches, depression, liver and gall-bladder problems, sciatica and muscular pain. it aids digestion, improves circulation, helps with hair and scalp disorders, improves memory, focuses thoughts and increases energy levels. put a small handful, chopped, in a muslin bag and add to a bath- this is a medieval prescription for energy and clarity of thought. a herb of prote

ABRAMELIN2

h. also a name of the goddess astarte; esther is derived from the same root. magot: may be from hebrew, movth= small stones or pebbles; or from mg= a changing of camp or place; or from greek, magos, a magician. usually written maguth. compare the french word magot, meaning a sort of baboon, and also a hideous dwarfish man; this expression is often used in fairy-tales to denote a spiteful dwarf or elf. this spirit has also been credited with presiding over hidden treasure. larousse derives the name either from ancient french or german. of abramelin the mage 85 asmodee: usually written asmodeus, and sometimes chashmodai. derived by some from the hebrew word asamod, to destroy or exterminate; and by others from the persian verb azmonden= to tempt, to try or prove. some rabbins say that asmode

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

sensation consists in recognition of the reality of the other being. there will be as a rule some element of hostility, even when the reaction is sympathetic. one's "soul-mate (even) is not thought of as oneself, at first contact. one must therefore insist that any real appearance of the astral plane gives the sensation of meeting a stranger. one must accept it as independent, be it archangel or elf, and measure one's own reaction to it. one must learn from it, though one despise it; and love it, however one loathe it. one must realize, on writing up the record, that the meeting has effected a definite change in oneself. one must have known and felt something alien, and not merely tried on a new dress. 255 there must always be some slight pang of pain in a true astral vision; it hurts the

ALEISTER CROWLEY THE SWORD OF SONG

e, the christian sniggers. let him beware. for i speak subtly. results of practice. the poet abandons all to find truth. known as i know my consciousness, that all divisons hosts confess a master, for i know and see the absolute identity of the beholder and the vision. 475 how easy to excite derision in the man s mind! why, fool, i think i am as clever as yourself, at least as skilled to wake the elf of jest and mockery in a wink. 480 i can dismiss with sneers as cheap as your this fabric of mine own, one banner of my mind o erthrown just at my will. how true and deep is carroll47 when his alice cries: 485 it s nothing but a pack of cards! there s the true refuge of the wise; to overthrow the temple guards, deny reality. and now 490 (i ll quote you scripture anyhow) what did the sage mean

ALEISTER CROWLEY EQUINOX EQ I 2

to have come out; and i who had the world and god to friend found all three foes! drowned in that sea of changes, vacancies, and woes! xxi yet all that sea was swallowed up therein; so they were not, and it was not. 99 as who should sweat his soul out through the skin and find (sad fool) he had begot all that without him that he had left in, and in himself all he had taken out thereof, a mocking elf! xxii but now that all was gone, great pan appeared. him then i strove to woo, to win, kissing his curled lips, playing with his beard, setting his brain a-shake, a-spin, by that strong wand, and muttering of the weird that only i knew of all souls alive or dead beneath the sky. xxiii so still i conquered, and the vision passed. yet still was beaten, for i knew myself was he, himself, the firs

ALEISTER CROWLEY EQUINOX EQ I 4

in themselves cease to exist and with them the thoughts which go to build them up. ignorance is the greatest of all fetters, and "he who sins inadvertently" as n gasena said "has the greater demerit" enquiring into the particular nature of ignorance buddha discovered that the tree of knowledge of good and evil had three main branches, namely: lobha, dosa and moha; craving, passion and delusion of elf, and that these three forms of ignorance alone could be conquered by right understanding the three great signs or characteristics of all existence, namely: change, sorrow and absence of an ego- anikka, dukkha, and anatta, which were attained by meditating on the inmost meaning of the four noble truths: 199 the world of unrest and transiency, of birth and death. 200 the great attainment of budd

ALICE A BAILEY05 THE LIGHT OF THE SOUL

goal be reached. these seven are next dealt with, and each has a distinct relation to the seven obstacles earlier considered. obstacle remedy- 45- the light of the soul copyright 1998 lucis trust 1. bodily disability. wholesome, sane living (1.33) 2. mental inertia. control of the life force (1.34) 3. wrong questioning. one pointed thought (1.35) 4. carelessness. meditation (1.36) 5. laziness .s elf discipline (1.37) 6. lack of dispassion .c orrect analyis (1.38) 7. erroneous perception. illumination (1.39) these corrections of wrong conditions are of profound importance in the early stages of yoga and hence their emphasis in book i. but a theoretical understanding of the obstacles and their cure is of small avail as long as the intense application of the will is omitted. only the constan

ALICE A BAILEY11 A TREATISE ON THE SEVEN RAYS VOLUME II ESOTERIC PSYCHOLOGY II

ric psychology ii copyright 1998 lucis trust relationships: animal. human. divine. 1. the four major instincts. the five major instincts .t he five transmuted instincts. a. self preservation. creative self-perservation. immortality. b. sex. sex. human love. attraction. c. herd instinct. gregariousness. group consciousness. d. curiosity. enquiry. analysis .e volutionary urge. plus self-assertion s elf-control. 2. the five senses .t he five senses .t he five senses. a. touch .t ouch. contact .u nderstanding. b. hearing. hearing. sound. response to the word. c. sight. seeing, perspective. the mystical vision. d. taste (embryonic. taste. discrimination..intuition. e. smell (acute. smell, emotional idealism. spiritual discernment. 3. lower psychic powers .t he human correspondences .h igher psy

ARADIA GOSPEL OF THE WITCHES

h.but it came to pass that after a time, during one month he could sell nothing, so made nothing. soby night he said to the moon luna mia, luna bella!che io amo pi di altra stella!dimmi perche e fatatoche io gnente (niente) ho guadagnato?moon, o moon, whom i by farlove beyond another star,t ell me why it was ordainedthat i this month have nothing gained?then there appeared to him a little shining elf, who said: tu non devi aspettarealtro che laiutare,quando fai ben lavorare.money will not come to thee,nor any help or aid canst see,unless you work industriously.then added: io non daro mai denaroma laiuto, mio caro!money i neer give, tis clear,only help to thee, my dear!then the youth understood that the moon, like god and fortune, does the most for those who dothe most for themselves. page

BLUE EQUINOX

er, a sense in which the service of humanity is necessary to the completeness of the adept. he is nor to fly away too far. some remarks on this course are given in the note to the next verse. the two paths 53 the student is also advised to rake note of the conditions of membership of the a.a. 43. know, o disciple, this is the secret path, selected by the buddhas of perfection, who sacrificed the 5elf to weaker selves. this is a statement of the conditions of performing the alchemical operation indicated in the injunction .coagula. in .solv. the adept aspires upward. he casts off everything that he has is. but after reaching the supreme triad, he aspires downward. he keeps on adding to all that he has or is, but after another manner. this part of our treatise is loathsomely sentimental twad

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

d by venus. rose an essential ingredient in healing sachets, rose is potent in fighting infections and viruses of all kinds, relieving physical and emotional exhaustion, skin problems, menstrual disorders and hyperactivity. use it in love rituals, to attract love and to give meaningful and prophetic dreams. rose is also a symbol of courage, especially the blood red rose. ruled by venus. rosemary (elf leaf) rosemary relieves headaches, depression, liver and gall-bladder problems, sciatica and muscular pain. it aids digestion, improves circulation, helps with hair and scalp disorders, improves memory, focuses thoughts and increases energy levels. put a small handful, chopped, in a muslin bag and add to a bath- this is a medieval prescription for energy and clarity of thought. a herb of prote

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

frequencies, they can imbalance our cellular and non-physical magnetic levels and cause physical, mental, and emotional illness. former fbi agent, ted gunderson, has said that magnetic radioactive discs have long been used covertly as cancer-inducing "silent killers" to remove unwanted politicians and others. these can cause cancers which grow at astonishing speeds. experiments on the effects of elf waves and chemical warfare substances are routinely carried out on unsuspecting populations around the world. we hear about these things on the news with reports of a "strange and unexplained plague/disease" which has broken out over a small area of a country. i am told that an area of new mexico is plagued by a "hum" that no-one can explain, which causes headaches and illness in susceptible i

DAVID ICKE CHILDREN OF THE MATRIX

mounds and hill forts built by the ancients and the mountains, hills, and lakes they held to be sacred. these "fairy folk" in all their names and guises were said to interbreed with humans to create hybrid bloodlines, abduct surface people, drink human blood, and take human reproductive materials. sound familiar? and the main form in which these "fairies" and "elves, etc. appeared was reptilian. elf or elven is still one of the illuminati code names for the reptilian bloodlines. the tales of non-human "gods" living within mountains or having their subterranean complexes entered through mountains is likely to be the origin of the endless myths about "holy" or "sacred" mountains. mount olympus, the home of the greek pantheon of gods, is one example. zeus, their king of the gods, was said to

ang graal in the "womb of the dragon queen. other texts in france called this bloodline "le serpent rouge- the red serpent or the serpent blood.10 the female or "goddess" dna is most definitely the key here. rennes-le-chateau the cathars or albigensians, who were slaughtered by the roman church in the 13th century, were supporters of the "elven" or dragon bloodline, according to gardner. a female elf was called an elbe, he says, and this is the inspiration for albi, the main city of the cathars or aligensians, in their stronghold in the languedoc region of southern france "gens, as we saw earlier, relates to tribe and is used to this day as a code for the bloodlines. the cathars appeared to be close to the knights templar, who also had a major presence in that same area around the mysterio

he de vere family was so high in the reptilian bloodline that edward de vere carried the hereditary title of lord draconis- the same title awarded to the dracula bloodline of vlad the impaler by the ancient dragon order now promoted by sir laurence gardner. edward de vere was a lord chancellor of england and his ancestors included albrey, prince of anjou and guise in france, who was known as the "elf king- dragon king in other words. the aristocratic anjou line has appeared in my books many times. the house of anjou is part of the house of lorraine, one of the most important reptilian bloodlines to this day. the plantagenet dynasty, which ruled england from henry ii (1154) to richard ii (1399, were a branch of the house of anjou and the senior branch was the house of de vere. the royal his

ntres for the reptilian bloodlines to this day. pliny, the roman writer, said that all the people of "scatinavia, or scandinavia, were children of "mother hel" and were called helleviones.24 they believed that she lived in elder or hel-trees/elven trees. sir laurence gardner, of the royal dragon court and order, says that his "dragon bloodlines" have been called the elven race and that terms like elf, fairy, and pixie all symbolise the "representatives of various castes within the kingly succession (the reptilian hierarchy).24 so many fairy tales and other children's stories are encoded with the theme of the dragon bloodlines and their battles for power. the tales of princes and princesses "turning into a frog" is symbolic of shape-shifting. the same with dragon princesses locked in towers

DAVID ICKE THE BIGGEST SECRET

ut those who orchestrate the vaccinationprogrammes certainly do. the brotherhood have also created a highly complex networkof technology to capture the human collective consciousness and delink it from the restof its multidimensional self. this starts out in space with the star wars technologywhich is part of a vast electromagnetic web on and around the earth. it includes:extremely low frequency (elf) transmitters which are broadcasting their signals allover the world; microwave transmissions which include direct attacks on those thebrotherhood wish to kill or discredit through mind manipulation; the mobile phonenetworks which do enormous mental and physical damage and allow the owner to betracked even when the phone is switched off; emissions from televisions, microwaveovens and other tec

e element of this is to use laser-generating satellites in the star warsnetwork in different parts of the world to project holographic images in the sky ofufos, jesus, mohammed, buddha, khrishna, etc. with each belief system convincedthat their saviour has come, the potential for enormous religious conflict is obvious.messages will be broadcast (as they already are) on the extremely low frequency(elf, v ery low frequency (vlf, low frequency (lf) and microwave bands whichcan be picked up by the human brain. this technology is highly sophisticated today andmany people will believe that god and their saviour is talking to them when it isreally the brotherhood manipulators. much channelled information comes from thissource already. project bluebeam also involves the manifestation of supernatur

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

hi. esoteric teachings of the tibetan tantra. lausanne, switzerland: falcon s wing press, 1961. teachings of tibetan yoga. new hyde park, n.y: university books, 1963. tibetan phantasies. tomorrow 6, 2 (spring 1958: 13.16. chang, garma chen-chi, ed. the hundred thousand songs of milarepa. new hyde park, n.y: university books, 1962. reprint, boulder, colo: shambhala, 1977. changelings a manikin, or elf, secretly substituted for a young child. there are many tales of such occurrences in scotland. the changeling grows up peevish and misshapen, always crying, and gives many proofs of its origin to those versed in such matters. there were many ways of getting rid of him, such as sticking a knife into him, making him sit on a gridiron with a fire below, dropping him into a river, and so on. the c

2 e congres international de psychologie experimentale, la science secrete. n.p, 1923. cours de magnetisme personnel. n.p, 1933. la magie divine. n.p, 1930. mysteres initatiques. n.p, 1929. durville, henri, and andre durville, eds. les trucs de la prestidigitation devoiles. a series of 17 titles reprinted from revue du psychisme experimental and journal du magnetisme 1911.1914. du-sith the black elf, a little man believed to be of fairy origin who killed sir lachlan mor m clean in 1598 at the battle of trai- gruinard in islay, scotland. according to legend this little man offered his services to sir james macdonald, the opponent of sir lachlan, and that the latter s death was caused by an arrow that struck him on the head, afterward found to be an elf bolt (see also elf arrows. in answer

w york: macoy publishing and masonic supply, 1922. levi, eliphas. transcendental magic. london: redway, 1896. reprint, new york: samuel weiser, 1970. waite, arthur edward. the book of black magic and of pacts including the mysteries of goetic theurgy, sorcery, and infernal necromancy. london: george redway, 1898. revised as the book of ceremonial magic. new hyde park, n.y: university books, 1961. elf arrows (or elf bolts) the superstitious name given to small triangular flints, known as belemnites, found in many countries, but notably in scotland. it was believed that these stones were arrows shot by the elves, which usually prove fatal to cattle.the cure being to touch the cow with the arrow with which it had been hit and give it water in which the arrow had been dipped to drink. in his b

being tipped with yellow flint and states that it inflicts a mortal wound without breaking the skin. he also says that he examined such wounds. it is even on record that an irish bishop was thus shot at by an evil spirit, and it was said that the arrows were manufactured by the devil with the help of attendant imps who roughhewed them while the archfiend finished the work. cases are on record of elf arrows allegedly made and used by the witches of scotland within historic times. in 1662 isobel gowdie confessed that she had seen such elf arrows made. similar superstitions regarding these remnants of the stone age prevail in italy, africa, and turkey. sources: kirk, robert. the secret commonwealth of elves, fauns, and fairies. 1691. reprint, london: d. nutt, 1893. elf-fire the ignis fatuus

had seen such elf arrows made. similar superstitions regarding these remnants of the stone age prevail in italy, africa, and turkey. sources: kirk, robert. the secret commonwealth of elves, fauns, and fairies. 1691. reprint, london: d. nutt, 1893. elf-fire the ignis fatuus, or foolish fire, a name also given to fire obtained by rubbing two pieces of wood together, used in superstitious ways. the elf-fire proper is the phosphorescent light seen hovering over marshy ground. when approached, it appears to recede or vanish suddenly, reinforcing the superstition that it is a mischievous spirit. when seen in graveyards the ignis fatuus is known as a corpse candle. among the russian peasantry it was believed that these wandering lights were the souls of stillborn children, who did not desire to

rest. his enemies found it impossible to implicate him in the affair, and the parliament of aix-en-provence, before which he was tried in 1731, was forced to acquit him. he returned to his native dole, where he died two years later. the case resembles similar accusations against priests by nuns that occurred at loudon and louviers. gladen, the root of regarded as a remedy for a disease called the elf cake, which caused a hardness in the side. thomas lupton s a thousand notable things (1595) gives the following prescription for making up the medicine: take a root of gladen, and make powder thereof, and give the diseased party half a spoonful thereof, to drink in white wine, and let him eat thereof so much in his pottage at one time, and it will help him within awhile. gladen or gladdon is a

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

e midland counties of england, the seven whistlers were well known, and miners paid solemn attention to their warnings. a light blue flame settling on a full coaltub was called bluecap, and his work was to move the coaltub toward the trolleyway. bluecap did not give his services for nothing. every two weeks his wages were left in a corner of the mine and were duly appropriated. a more mischievous elf was cutty soames, who would cut the soams or traces yoking an assistant putter to the tub. basilisks, fearsome monsters whose terrible eyes would strike the miner dead, were another source of dread to the worker underground. these, as well as other mysterious foes who dealt fatal blows, may be traced to the dreaded, but by no means ghostly, fire-damp or perhaps to underground lizards. mines of

time and therefore women in childbed are then never left alone. but though the daezmonium meridianum is often used for the ephialtes, nevertheless it is more correctly any sudden and violent attack which is deprives the patient of his senses. in some parts of germany, the name given to this disorder is das alpdructen, either from the mass which appears to press on the sufferer or from alp or alf (elf. in franconia it is die drud or das druddructern, from the druid or weird women, and there is a belief that it may not only be chased away, but be made to appear on the morrow in a human shape, and lend something required of it by the following charm: druid tomorrow/ so will i borrow. these druids, it seems were not only in the habit of riding men, but also horses, and in order to keep them ou

the phenomena ceased. on one occasion a bluish phosphorescent spark was seen flying through the air, bursting a cotton dress into flames in her bedroom. another time the dress she was wearing caught fire. in extinguishing it her husband was severely burned, yet she suffered no injury. sporadically, events were claimed to have occurred to justify the russian belief in the domovoy, the slavic house elf who performs various domestic duties during the night and watches over the sleeping household. the shcnapoff case is similar to the morell theobald case where the poltergeist obligingly lit the kitchen fires. an even more domesticated poltergeist was recorded by j. a. gridley in his book astounding facts from the spirit world (1854. he wrote that on one occasion the breakfast table was laid by

FAUST

t upon the very foam. on venus radiant, pearly chariot drawn, comes galatea, lovely as the dawn. since cypris turned from us her face, she reigns in paphos in the goddess place. and so, long since, the gracious one doth own, as heiress, templed town and chariot-throne. away! it spoils a father s hour of pleasure, harshness of tongue or hate of heart to treasure. away to proteus! ask that wondrous elf: how one can come to be and change one s self. he goes off toward the sea. thales we have gained nothing by this stay. though one finds proteus, straight he melts away; and if he stops for you, he ll say at last things that confuse you, make you stand aghast. but, after all, such counsel do you need; let s try it and pursue our path with speed. they go away. sirens [above on the rocks. what s

GILBERT THE SORCERER AND HIS APPRENTICE

chalmer in canorth, the ane made for the destructioune and consumptiouneofthe young laird of fowlis, and the uthir for the young ladie balnagown, to the effect that the ane should be put at the brig end of fowlis, and the uthir at ard moir, for the destructioune of the saidis young laird and ladie. quhilkis twa picturis being sett on the north syde of the chalmer, the said loskie loncart tuik twa elf arrows and delyuerit ane to ye said katherine, and the uther ye said christiane roiss malcumsone held in her awin hand,egyptian ritual and modern witchcraft 133and thow shott two shottis with the said arrow heid att ye said ladie balnagoun, and loskie loncart shott thrie shottis at ye said young laird of fowlis.'inthis trial it is also recorded that certain images were made of butter, which is

isabel goudie's confession. i have among. my treasures a jewish phylactery; the parchment scroll inside the tiny box is tied round with a single long black hair. a learned rabbi.told me the purpose was probablytoinvoke a blessing on some dearly beloved.thesame formula being used according to the intention either for blessing or cursing.thepiercing with a stone knife is paralleled by lady monro's elf arrows; these being. of course, the flint arrow heads, believed in celtic scotland to havebeenmade by satanic agency.inegypt flint weapons which are found-in great abundance were considered as relicsoftheearlier gods,theone supreme, the all-father, neter, whose worship was pre-dynastic,beingsymbolized by an axe, whose head inthetomb paintings is bound to the shaft by thongs, proving that it wa

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

) isis, dazis-pop (dah-zodee-seh-poh-peh) you are the angel of the moon. you are the love of the unknown. you are the blind ache in the heart of man isis, dazis-pop (dah-zodee-seh-poh-peh) you are the priestess of the silver star, the priestess of the silver star. thil-quasahi (tehhee-leh-que-ah-sah-hee) you are isis, the infinte source of delight. part 8. closing. know her to be a part of your s elf. remain in her presence for as long as possible and then return to your physical body. use your wand to execute the banishing rituals of the pentagram and hexagam. 308 enochian pyramid ritual this ritual is designed for the experienced magician. beginners are advised to carefully study the ritual, its symbolic meanings and gematric correspondences before practicing it. it simulates the initiat

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

iss (rad glad, radost joy, and our wish, the harmony is yet stronger. kroto reminds us of kirt, molnia of miolnir (pp. 1221. 813. how near the badniak of the servians comes to our christmas fire! their cuckoo -pole to the langobardic dove-pole (p. llssn, their dodola to the fetching-in of rain (p. 594, the carrying-out of death to the fight of summer and winter, the vila to our wise-women! if the elf and dwarf legends appear less polished than they are among celts and germans, our giant legend on the other hand has much more in common with the slavic and finnic. no doubt slav mythology altogether is several degrees wilder and grosser than german, yet many things in it will make a diserent figure when once the legends and fairy tales are more fully and faithfully gathered in, and the gain t

he woden-stone (p. 155, roland stands on the pillar, froberge reminded us of fro (p. 216, and galans, who plies the forge for these frankish heroes, is wayland, wielant, volundr. berthe with the foot, progenitress of charles, is our berhta (p. 429; and, attached to her, stand flore and blanchefleur with their elvish names (p. 1063. charles's loved one was an elfin (p, 435, auberon is elberich and elf-king; and preface. xlvii maugis, malagis=madalgis, borders on the elvish. charles's hall resembles that of asgard (p. 1133n. if these investigations have not been a sheer waste of time (and to me it seemed worth the trouble to look into the affairs of our antiquity from all sides, i may now at length attempt an answer to questions, or some of them at least, as to what is the true fundamental c

s, kalew. rune 22-9. such tears are shed by freyja (gratfogr, p. 325, her that well liked song, and was wedded to osr; in fairytales lucky maidens have the power to laugh roses and weep pearls. the stromkarl also breaks into weeping when he sings to the harp (p. 493. but as all nature, animate and inanimate, betrays her sympathy with human lamentations, so at the sound of the bewitching albleich (elf-lay, p. 470, we are told, the rushing river stayed its roar, the fish in the wave clicked with their 908 poetry. tongues, tlie birds of the forest twittered. next to the gods, it is elves and watersprites that seem the most initiated into the mysteries of music, and hnikarr the teacher of song stands for osinn himself (p. 489. but from gods the gift of poesy passed to particular heroes, and si

hladne swieczke 'r,nss. hliididsjicliig ogoni. i do not know any very old names even in teutonic languages, unless it be irreganc and girregar in a konigsberg ms (grundr. 345; but irreganc in ls. 2, 314 is the name of a wandering scholar, and irrefogel in haupt's zeitschr. 1, 438 means the same, conf. schm. 3, 588; the titurel 576 has' ein irregengel vor allem valsche' the two words vdtteaijs and elf-licht, shewing a close connexion with wights and elves, are perhaps the oldest we have. sindri (scintilla, a dwarf's name in the edda, s^m. 7^ suggests the slav homesprite iskrzycki (iskra spark, p. 513. a story is told of an inuisch getting caught, and a great many more coming soon after to claim him back: this represeiits them as an elvish people, who stick to one another^ miscell (nlirnb. 1

ers ran without any heads, or carried their legs across their shoulders. a drunken peasant, who would not make room for the host, was caught up and set upon a high rock, where he waited for days before he could be helped down again^ here frau eolda at the head of her spirit-host produces quite the impression of a heathen goddess making her royal pro- 1 conf. the nightly excursions of the scottish elf-queen (scott's minstr. 2, 149, 161, and of the /a?/s (keightley 1, 166^ hel rides a three-legged one, p. 844. 3 agricola's spr. 667. eyering 1, 781 6. headless figures, heasts two-legged, tliree-legged, redhot, are in many ghost stories; a headless wild hunter runs riot in the wetterau (dieffenbach's wett. p. 280, in pomerania a headless horseman (temme no. 140. straggele, eckhart, venus' moun

(strasb. 1618) p. 332i' some that be very great thereat, do secretly practise nigromaucia, as campisirer (strollers) that come straight out of the venusberg, who have dipped their art in the veltliner, and have said matins with brotlier eckart, and eaten a black-pudding with danhauser^ afzelius 2, 141 tells of a bridegroom who was 40 years among the elves. all the legends place venus and holda in elf-mountains- deut. sag. no. 170. as the pope by the dried up stick cuts off tanhiiuser 936 spectees. of the mid. age: in it the hankering after old heathenism^ and the harshness of the christian clergy, are movingly portrayed. ecjiharf, perhaps a heathen priest, is courtier and conductor of the goddess when she rides out at a stated season of the year. i might even make him with his ktjpvkeiov t

ords with many others, esp. celtic ones. tanhauser passes many a year with holda in the mountain, so does tamlane with the queen of fays, thomas of ercildon with the fairy queen (scott's minstr. 2, 193. 3, 181 3, ogier 200 years with fata morgana in avalon: she had pressed a garland on his head, which made him forget everything, but the legend is teutonic for all that, it is told in sweden of the elf-king's daughter (p. 466 and afz. 2, 141, and in the kinderm. of frau fortuna, altd. bl. 1, 297. and so does odysseus stay with calypso and with circe; but who would think of derivinfi the story of tanhauser from that of ulysses or orpheus, as mone does (anz. 5, 168? 1 joh. hortzschansky's sitten u. gebr. der wenden, part 3 (dessau and gorl. 1782) 3, 258. laus. monatsschr. 1797 p. 749. liebusch

custodibus, quos forestarios vulgus nominat, se alternis diebus circa horam meridianam et in primo noctium conticinio sub plenilunio luna lucente saepissime videre militum copiam, venantium et canum et cornuum strepitum, qui sciscitantibus se de societate et familia arturi esse affirmant' the complaynt of scotland p. 97-8 says' arthour knycht he raid on nycht with gyldin spur and candillycht' the elf-queen and the /a^/s have already been spoken of (p. 934n. shakspeare (m. wives of w. iv, 4. v, 5) tells how' kerne the hunter doth all the winter time at still midnight walk round about an oak^ 1 e.g. in eichard sans peur, in the eoman de fauvel; conf. jubinal's contes 1, 284. michel's theatre fr. pp. 73 76- kausler's chrou. v. flandern 8049' ten hauekine' at little hell (name of a place. 3 mg

slesvic. p. 267; conf. tliiele 2, 63. 142. dahlmann's dan. gesch. 1, 408. miillenhoff nos. 4s7-8. with swedish traditions of the wild hunter i am imperfectly acquainted, but they may safely be inferred from what is told of the stromkarls-lag (p. 492, that its eleventh variation is reserved for the use of the night spirit and jiis host; and we found a point of agreement between the' neck' and our elf-natured tanhiiuser (p. 936n. sweden retains too the primitive fashion of referring the natural phenomenon to the god (p. 919. tales are told of two ardent sportsmen^ nielus hog and jennus maar (arwidsson 2,71. one norwegian story offers rich material. souls that have not done so much good as to win heaven, nor yet harm enough to merit hell, drunkards, scoffers, tricksters, are doomed to ride a

nt, which are cleared up in the epic of the nibelungs itself siegfried acquires the hort niblunges not when he kills the lintrache (lithe-dragon, but when schilbunc and niblunc asked him to divide the treasure, a thing they could not manage themselves; and neither could he (94, 5. the hoard is carried' uz eime holn berge' apparently it belonged to dwarfs, so that schilbunc and niblunc were of the elf kindred. thus in both lays the hoard originates with dwarfs, and in the bdda with dwarf andvari; as elvish beings they are by nature collectors and keepers of subterranean treasure, haunting the mountains as they do (pp. 448. 452, and they delude (pp. 464. 915) like spectres. then the wishiug-hat is brought to mind by the cover-capes and mist-mantles of dwarfs (p. 915; the dwarf race, like the

e to nought. so the idea of a devifs-mother might have arisen as counterpart to mary the mother of god, though she had an earlier prototype in the giant's-mother (see suppl. all these influences so diverse in kind have joined to produce such popular notions of the devil's being and character, as have existed from the n. t. to our own times. the devil is jewish, christian, heathen, a false god, an elf, a giant, a spectre, all in one. by the addition of him, christianity could not but receive, just as heathen polytheism was expiring, a visible bent towards dualism, which afterwards philosophy tried to resolve into a general principle of good and another of evil. when we compare the cheerful tone of greek myths with the harshness and grimness imparted to the legends of our mid. ages by the in

de ladi'e, de larron, conf. forneotes folme, p. 240. lycopodium clavatum, devil's claw; euphorbia, devil's milk; clematis vitalba, devil's thread; scabiosa succisa, devil's bite, boh. cert-hus; adonis, devil's eye; convolvulus arvensis, devil's gut, etc, etc- probably the folktales of an earlier time knew the exact reasons of such names, conf. superst. i, nos. 189. 190. 4-7g. the thunderbolt, the elf-shot, was also called devil's finger, pp. 179. 187 (see suppl^ caterpillars, through shedding their skins, becoming pupje, and gradually changing from creeping and dead-like creatures into flying ones, have something uncanny, ghostly in them- hypericum perforatum, cjerits/ifif/ti, because it drives him away 'dosteu, harthuu, weisse held, thun dcm teufel vieles leid' 1030 devil. in such various

e of witch, and how should the word have spread through all german lands? about the m. nethl. haghehexe. 1041 disse, strix, there is this to be said, that the mod. nethl. eghdisse, eydisse, haagdisse is lacerta, our eidechse, ohg. egidehsa, as. asexe: the lizard does seem to have played a part in magic, and witch-trials actually speak of witches giving birth to a lizard instead of the traditional elf, mark, forsch. 1, 2g0 (see suppl. in the span, hechicero -ra i see again only an accidental likeness (p. 1032 n; the span, hriixa, south fr. hruesche, means a baneful nightbird, but, like strix, it has passed into the sense of witch. l)rut, drude is often found as an equivalent for witch, though strictly it denotes the tormenting oppressive nightmare; out of what heathen being this dritt arose

o easy for elvish sprites of the olden time to be afterwards mixt up with human sorceresses; in the same way hilwiz, helewitte (p. 473) will now and then occur in witch-affairs. another set of names, presented to us in the on. remains, merits particular attention: here we see the notion of magic women stand next door to that of giantesses. troli is the general term including at once beings of the elf or giant brood and those of magic kind (p. 526, yet so that at first the giant character predominates, and afterwards the diabolic. trollahals, trollashogr, trbllatunga occur in the landnamabok; trollskapr may be taken to mean, first the iotunmo^sr p. 530, secondly our witchcraft and magic. but while scarcely any mention is made of a trollma"sr, there is plenty about the trolljcona, and names

oggorm at tatimum' sn. qq. a rune figure (bautil 1157) represents a troll riding a wolf, using a bent twig for reins. a swed. folksong makes her ride on a hear, and use the luolf as a saddle, the snake as a whip' bjornen den sa red hon uppa, ulfven den hade hon till sadel derpa, och ormen den hade hon till piska' sv. vis. 1, 77. nor must we overlook, that the servian vila, who has much more o the elf about her, rides a stag, and bridles him with a snake. among names of enchantresses sn. 210^ has il/tuinri^a, mouthrider, perhaps holding the snake-bridle in her mouth? another is mimnharpa (biorn says, rigor oris ex gelu; both demand a more precise explanation, but anyhow -ri^a must refer to nightriding. one poet, sn. 102, uses the circumlocution gveldrunnin gven, femina vespere excurrens. th

nocturnae, bonnes dames (p. 287-8, in hincmar' lamiae sive geniciales feminae' were originally diemonic elvish beings, who appeared in woman's shape and did men kindnesses; holda, ahundia, to whom still a third part of the whole world is subject (pp. 283-8, lead the ring of dancers, and on the goddess's itinerant ship dances were trod (p. 260. it is to such dancing at heathen worship, to the aivj elf-dance (p. 470, to the hopping of will-o'-ivisps (p. 916^ that i trace primarily the idea of witches' dances; though festive dances at heathen maymeetings can be reckoned in with the rest. to christian zealots all dancing appeared sinful and heathenish, and sure enough it often was derived from pagan rites, like other harmless pleasures and customs of the common people, who would not easily par

tablished thing to the popular mind, they refer not to devilish doings at all, but everywhere to elvish or even christian. some of them se'em to be of high antiquity, of heathen origin, and to 1062 magic. have been handed down through a long course of oral tradition. their power to hurt or heal is founded on faith in elves and sprites, whose place is afterwards filled by angels and holy names. as elf and eljin, dwarf and she-dwarf, hilwiz and bilwizin are invoked (p. 472, so in the old as. formula (app. spell i' esa gescot (ases' shot, ylfa gescot, hcegtessan gescot' all stand side by side. such formulas, whose words must long ago have become unintelligible to witches of the 16-1 7th cent, at once prove the injustice of the charge brought against them. it is to me a significant fact, that

which i do not quite understand: is it jammer unpleasant [as in jammer schade, a sad pity, or jammer ailment, epilepsy? devil's beide. 1065 like to king aldrian's wife and begets hogni, i cannot tliiuk of any instance of such amours as lie at tlie bottom of all the witchstories. the notions of incubus and succubus seem to me not of german origin, though afterwards they got mixed up with those of elf and night-spirit. an as. manuscript in wanley, either of the 12th, 11th, or some earlier cent, speaks of' monnom, j^e deofol mid haem-s' in the later doctrine about witches their prostitution is an essential feature, it seals the compact, and gives the devil free control over them: in a pure maid he can have no part^ without this abomination we never come across a witch at all.2 it is a questi

8; also that early before sunrise they skim the dew off other people's meadows, and carry it to their own, to make the grass grow ranker; hence they may be recognised by their large clumsy feet, and are called thau-streicher (in e. friesland daii-striker, though other suspicious characters, even men, are called the same bad name. this clearly hangs together with the dew-brushing after the nightly elf-dance, and the dew the valkyriau steeds shake out of their manes; only here it^s perverted to evil. a witch, by binding up the legs of a footstool, can heal the broken bones of one who is absent. if she is present at a wedding, just as the blessing is pronouncing, she snaps a padlock to, and drops it in the water: this is called tying tip the laces; until the padlock can be fished up and unloc

(the elves^ grave. you may know a man into whom holden have been charmed, by there being no manikin or baby icopt, pupa) visible in his eyes, or only very faintly (voigt pp. 149. 152. this is like the devil's drawing a toad on the pupil of a witch's left eye. the nine species of holden i shall specify in the chap, on diseases. but not unfrequently the demon lover himself appears in the form of an elf or hutferflij. their daughters born in human wedlock the witches have to promise to the devil at their birth, and to bring them up in his service, at great assemblies they present to him any children they have, lifting them up backwards. sometimes they sacrifice hlach cattle to him. they love to gather where roads divide" like the devil (p. 999, they can pop in and out of houses through the ke

hen always turns its head about to where the feet lay; in that state she cannot be awaked. the witch tries to catch people, to eat up, especially^ the honeysticldo, or perh. another plant, is in lr. germany called alf-rankc (elt-vine, hexen-xchlinge (patter's mekl. gram. p. 107. armlt's miirch. p. 404. any creepers, climbers, or intertwined branches, are named itcxen-schlupf, because a iv itch or elf, when pursued, can always slip through them- berthold p. 381, of the devil: they that fall into capital sin make him glad, he quickly paints his mark on them, and will fain have honour by their bearing his escutcheou. 1078 magic. young children. if she finds a man asleep, she pushes a rod through his left nipple, opens his side, takes out the heart and eats it, and the breast closes up again

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

ing at night, and aiming tiles at passers by in the daytime; they are fond of fire, but make a violent uproar every time the master spits. 2 in gervase of tilbury, cap. 18, the folleti also pelt with stones, and this of stone-throwing is what we shall meet with in quite early stories of devils; al together the racketing sprites have in this respect more of the devil or spectre in them than of the elf: it is a darkening and distortion of their original nature in accordance with christian sentiment. so it becomes clear, at last, how the once familiar and faith ful friend of the family under heathenism has gradually sunk into a bugbear or a taunt to children: a lot which he shares with goddesses and gods of old. as with holle and berhte, so people are threatened with the lamia, the omacmica

bedient children, to throw them into the water, to puff their eyes out (rockenphilos. 6, 353. their pranks, their roughness, act as foil to the gracious higher being from whom the gifts proceed; they are almost as essential to the festival as jackpudding to our old comedy. i can well imagine that even in heathen times the divinity, whose appearing heralded a happy time, had at his side some merry elf or dwarf as his attendant embodying to the vulgar eye the bless ings that he brought. 1 strongly in favour of this view are the north franconian names hullepopel (popowitsch 522, hollepeter (schm. 2, 174, the bavarian semper, of whom they say he cuts naughty children s bodies open and stuffs them with pebbles (schm. 3, 12. 250, exactly after the manner of holla and berhta (p. 273) 2; and consi

art of it the wihtels and tatermans formerly were, how ineradi cable the elvish figures and characters of heathenism. the greeks enlivened the seriousness of their tragedy by satyric plays, in which e.g. proteus, similar to our sea-sprite (p. 434, played a leading part. 2 there is yet another way in which a former connexion between gods, wise-women and these genii now and then comes to light. the elf who showers his darts is servant or assistant to the high god of thunder, the cunning dwarf has forged his thunderbolts for him; like gods, they wear divine helmets of invisibility, and the home-sprite has his feet miraculously shod as well; watersprites can assume the shape of fishes and sea-horses, and homesprites those of cats. the weeping nix, the laughing goblin are alike initiated in the

wer is given. 1 bruder rausch (friar rush) a veritable goblin, is without hesitation [described as being] despatched from hell among the monks; his name is to be derived from russ= fuligo (as kohlrausch was formerly spelt kolruss. chapter xviii. giants. the relation in which giants stand to dwarfs and men has been touched upon in p. 449. by so much of bodily size and strength as man surpasses the elf or dwarf, he falls short of the giant; on the other hand, the race of elves and dwarfs has a livelier intellect and subtler sense than that of men, and in these points again the giants fall far below mankind. the rude coarse grained giant nature is defiant in its sense of material power and might, the sly shy dwarf is conscious of his mental superiority. to man has been allotted a happy mean

or g-ywi, gurri, djurre (faye 7. 9. 10. 12. this gifr seems to mean saucy, defiant, greedy. troll neut, gen. trolls (ssem. 6a, swed. troll, dan. trold, though often used of giants, is yet a more comprehensive term, including other spirits and beings possessed of magic power, and equivalent to our monster, spectre, unearthly being. by trold the danish folk-tales habitually understand beings of the elf kind. the form suggests a gothic trallu; does our getralle in renner 1365 <der gebure ein getralle/ rhym. alle/ mean the same thing (see suppl. giant is in lith. milzinas, milzinis, lett, milsis, milsenis; but it would be overbold to connect with it german names of places, milize (trad. fuld. 2, 40, milsenburg, melsungen. the slovak obor, boh. obr, 0. pol. obrzym* pol. olbrzym, is unkno

greed that they should pass over a narrow bridge at neuhof, each dropping his toll-money in a vessel fixed upon it, but none of the country folk were to be present. prying people hid under the bridge, and heard for hours their pit-a-pat, as though a flock of sheep were going over (deut. sagen no. 152-3. the bridge-toll brings to mind the ferrymoney of souls. with all this compare the story of the elf making his passage in a boat by night (d.s. no. 80. then again f the bridge of dread no brader than a thread is a kindred notion, which moreover connects itself with the iron sword- bridge crossed by the soul that has crept out of a sleeping man (see suppl. a minute examination of the various funeral ceremonies of european nations, which is no part of my purpose here, would throw some more lig

od fortune; if he break it, his good days are done (r. chambers pp. 32-3. we know that wise-women and elfins offer drinking-horns to men (p. 420; that jewels of the elves (like those of the smith dwarfs) ensure luck to human families, viz. their sword, ring and goblet (p. 457; that the swan left in loherangrin s family a sword, horn and fingerling (ring, parz. 826. 19. oberon s horn, and he is of elf kind, was a wishing-horn, and excited magic dancing. other wonders are wrought by the harps of gods and heroes (p. 907. the elves, beside the horn, have in their gift a bread of grace that blesses. by the side of this may stand the beau tiful myths of the cruse of oil that never runs dry, the savoury pottage that brims over, the yarn that has never done winding. jemshid s goblet too was a mira

HELENA BLAVATSKY NIGHTMARE TALES

st contrasted forms andpersonages. it is now a giant, a yotun, who rushes into muspelheim, where surtur rules with his flamingsword. it battles fearlessly against a host of monstrous animals, and puts them to fight with a single wave of itsmighty hand. then it sees itself in the northern mistworld, it penetrates under the guise of a brave bowmaninto helheim, the kingdom of the dead, where a black-elf reveals to him a series of its lives and theirmysterious concatenation "why does man suffer" enquiries the soul-ego "because he would becomeone" is the mocking answer. forthwith, the soul-ego stands in the presence of the holy goddess, saga. shesings to it of the valorous deeds of the germanic heroes, of their virtues and their vices. she shows the soulthe mighty warriors fallen by the hands o

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

est. we have miss simpson with us now, and early in july we have two female cousins coming, which would make our bed-rooms scarce, and we could not give you so good a one as you had last time. please let us know-as soon as you conveniently can that we may be ready for you. we will not talk now but reserve it till you come. 1 i have not been able to discover what brought mina- later she called her elf moina- bergson, the sister of henri bergson, the rench philosopher, to london. according to annie horniman 'early iii october 1882 at the slade school [of art, university college, gower street, i made the acquaintance of mina bergson. in the beginning of 1888 she introduced mr mathers to me as an interesting man whom she did not want to marry' for the mathers menage in london (189 -2) and subs

ISIS UNVEILED

ii (t. taylor. munk derira the name of the imoem* or b ?enea bom the syrim: ataga uie healen, or physicians, thus showing theii identity ihth the egyptian th apeutae. piititvit, p. s15. 314. matt. liii, 10-13. 315. p. 47 (4th ed. 316. t1)i deacent to hades signified the ineritable fate of each mui to be united for s time with a tetreetrial body. this union, or dark prospect for the soul to &da )t elf digitizec by google 146 isb dntbiled given only to the 'jterjed' to enjoy and leun the mysteries c^ the divine elynmn, the celestial abode of the blessed; this elysium bong unquestionably the same as the 'kingdom of heaven* to contradict or reject the above, would be merely to shut one's eyes to the truth. the narrative of the apostle paul, in his second epitue to the cor- wikians (zii, 3, 4

tem- jata of brahml-nara, auuming the form of a bull, and hi< dau^tcr, aditi-nirt that of a faeifcf, codtaini the lame metaphyiical idea ai the 'fall of man' or that of the spirit into generation matter. the all- pervading divine spirit embodied under the lymbou of heaven, the sun, and heat (gre) the correlation of ooamic foccei fecundates matter or nature, the dau^tct of spirit. and brahml him ?elf hai to submit to and bear the penance of the cur*e of the other gods (etohim) for such an inccat (see corre^xmding column) according to the immutable, and thctefore fatal law, both nam and n&rt are mutually father and mother, aa well aa father and dau^ter* matter, through infinite tr a form tion, it the gradual product of spirit. hie unifica- tion of one eternal supreme cause k- quired auch a

LIBER LXVII THE SWORD OF SONG

d in the darkest hours of youth i yet perceive the essential truth, 430 435 440 445 450 455 460 465 470 34 the sword of song known as i know my consciousness, that all divisons hosts confess a master, for i know and see the absolute identity of the beholder and the vision. how easy to excite derision in the man.s mind! why, fool, i think i am as clever as yourself, at least as skilled to wake the elf of jest and mockery in a wink. i can dismiss with sneers as cheap as your this fabric of mine own, one banner of my mind o.erthrown just at my will. how true and deep is carroll47 when his alice cries .it.s nothing but a pack of cards. there.s the true refuge of the wise; to overthrow the temple guards, deny reality. and now (i.ll quote you scripture anyhow) what did the sage mean when he wrot

LINDOW JOHN NORSE MYTHOLOGY A GUIDE TO THE GODS HEROES RITUALS AND BELIEFS

rs, as in the swedish alfablot mentioned by sighvatr, and sacrificial acts undertaken in nature, as the thirteenth-century kormaks saga suggests for tenth-century iceland, and this difference appears to be greater than one would expect for regional variation. since sighvatr actually uses the term alfablot, and is something of an eyewitness, we should probably give his account precedence. alfheim (elf-land) property of frey, presumably a residence. the information on alfheim is found in the second half of stanza 5 of grimnismal, which begins the list of residences of the gods: alfheim the gods in ancient times gave to frey as a tooth-gift. a tooth-gift was given when a child cut its first tooth, that is, when it was around a year old. the notion of frey as an infant among the asir contradic

g society; university college london, 1972, 1.19. alvissmal eddic poem, gthe words of all-wise. h found only in codex regius of the poetic edda, the poem is situated between volundarkvida and helgakvida hundingsbana i, the first of the heroic poems in the manuscript. alvissmal may be the last of the poems in the mythological section because it has a dwarf as a main character; volundarkvida has an elf, and the two together may therefore represent a transitional section from poems of gods to poems of men. alvissmal consists of 35 stanzas of dialogue in the meter usually used for dialogue, ljo.ahattr. in the first stanzas one of the speakers announces that he has come for a bride, and when challenged about his identity says, gi am named alviss [all-wise/ i live down under the earth/ i have my

tury. it tells of how one thord and his servant got lost on their way to church in winter and took shelter for the night in a cave. there they heard noises, saw a pair of huge burning eyes, and finally heard the owner of those eyes recite a well-crafted poem of 12 stanzas, repeating it three times over the course of the evening. in the poem the speaker refers to himself as a bjarg-alfr, gmountain-elf, h which is a kenning for giant and refers to his journeys around mountains and north to the elivagar in the third netherworld. he has, he says, a house all to himself on the lava field, but few visit him there. in short, he appears to be a supernatural nature being such as have been deities, themes, and concepts 73 commonly found in european folklore until very recently.a lone denizen of the

nd the earth once a day. gthe horse that dag has is called skinfaxi, and all the sky and earth glow from its mane. h see also delling; nott; nari and/or narfi dain (dead) according to grimnismal, stanza 33 (and therefore snorri in gylfaginning, one of the four harts that gnaws on yggdrasil; elsewhere an appropriate and much-used dwarf name, except in havamal, stanza 143, where he appears to be an elf. this last stanza lists various people who carve runes, and since odin carves for the asir, the others presumably are of the race for which they carve, and dain carves for the elves. perhaps the name gdead h was just very useful mythologically. see also dvalin; yggdrasil delling father of dag, who is day personified. delling is found in vafthrudnismal, stanza 25, vafthrudnir fs response to odi

have it belongs to heroic poetry, even though the person who arranged the poetic edda as we have it put it before alvissmal. there thor indeed plays a role, but so does a dwarf. in fact, the word alfr appears by itself as a dwarf name in lists of such names and is compounded with other nouns to make other dwarf names in medieval icelandic tradition. besides volund, the only other explicitly named elf is dain (havamal, stanza 143, and that too is more frequently found as a dwarf name. snorri introduces in gylfaginning a distinction between light-elves and dark-elves. gthere is yet that place, which is called alfheim (elf-world; there lives that people, which is called the light-elves, but the dark-elves dwell down in the earth, and they are unlike in appearance and much more unlike in exper

some are related to the asir/ some to the dwarfs/ some are the daughters of dvalin. h fafnir is answering a question from sigurd that is no longer easy to understand: gwho are those norns/ who go under duress/ and choose mothers from sons? h snorri fs statement about the three kinds of norns seems to suggest that he thought the norns related to the asir came to the children of humans; perhaps the elf norns came to elves and the dwarf norns to dwarfs. certainly a norn came to the dwarf andvari, or to his ancestors, for he says in reginsmal, stanza 2: g[a] wicked norn/ shaped us in days of old/ that i should go in the water h (the reference is to his sporting in rivers in the form of a salmon. snorri ends his discussion of the norns in gylfaginning by having har respond to gylfi fs comment t

MAGIC AND SPELLS

dwarf domain deities: abbathor, berronar truesilver, clangeddin, deep duerra, dugmaren brightmantle, dumathoin, gorm gulthyn, haela brightaxe, laduguer, marthammor duin, moradin, sharindlar, thard harr, vergadain. granted power? free great fortitude feat. earth domain deities: callarduran smoothhands, chauntea, dumathoin, geb, gond, grumbar, luthic, moradin, segojan earthcaller, urdlen, urogalan. elf domain deities: aerdrie faenya, angharradh, corellon larethian, deep sashelas, eilistraee, erevan ilesere, fenmarel mestarine, hanali celanil, labelas enoreth, rillifane rallathil, sehanine moonbow, shevarash, solonor thelandira. granted power: free point blank shot feat. dwarf domain spells 1 magic weapon 6 stone tell 2 endurance 7 dictum 3 glyph of warding 8 protection from spells 4 greater

lls 4 greater magic weapon 9 elemental swarm 5 fabricate (earth spell only) darkness domain spells 1 obscuring mist 6 prying eyes 2 blindness/deafness 7 nightmare 3 blacklight 8 power word, blind 4 armor of darkness 9 power word, kill 5 darkbolt 1 animate rope 6 fantastic machine 2 wood shape 7 major- creation 3 stone shape' 8 forcecage 4 minor creation 9 greater fantastic machine 5 wall of stone elf domain spells 1 true strike 6 find the path 2 cat's grace 7 liveoak 3 snare 8 sunburst 4 tree stride 9 antipathy s commune with nature evil domain deities: abbathor, auril, bahgtru, bane, beshaba, cynic, deep duerra, gargauth, ghaunadaur, gruumsh, ilneval, kiaransalee, laduguer, lolth, loviatar, luthic, malar, mask, sebek, selvetarm, set, shar, shargaas, talona, talos, tiamat, umberlee, urdlen

perate- multiple times per day (up to the total daily limit of rounds. deities: bahgtru, gruumsh, ilneval, luthic, shargaas, yurtrus. granted power: you gain the smite power, the supernatural ability to make a single melee attack with a damage bonus equal to your cleric level (if you hit. you must declare the smite before making the attack. it is usable once per day. if used against a dwarf or an elf, you get a +4 bonus on the smite attack roll. 1 deathwatch 2 augury- 3 clairaudience/clairvoyance 4 status 5 detect scrying 1 summon monster i 2 analyze portal 3 dimensional anchor ocean' domain ocean domain spells orc domain 7 greater scrying 8 discern location 9 time stop plant' domain' deities: angharradh, baervan wildwanderer, chauntea, eldath, fenmarel mestarine, gwaeron windstrom, mielik

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

y live. in other instances their garments are part of themselves and grow with them, like the fur of animals. the gnomes are said to have insatiable appetites, and to spend a great part of the rime eating, but they earn their food by diligent and conscientious click to enlarge conventional gnomes. from gjellerup's den ldre eddas gudesange. the type of gnome most frequently seen is the brownie, or elf, a mischievous and grotesque little creature from twelve to eighteen inches high, usually dressed in green or russet brown. most of them appear as very aged, often with long white beards, and their figures are inclined to rotundity. they can be seen scampering out of holes in the stumps of trees and sometimes they vanish by actually dissolving into the tree itself. p. 107 labor. most of them a

MARS COCIDIUS AND THE REDCAPS IN LANCASHIRE

rtually indistinguishable from the red caps, as are the dunters, who haunt castles with the constant sound of beating flax. it has been suggested that these spirits are the memories of foundation sacrifices, a custom that was practised within written history. seechurch grim the above are from folklore of the british isles http//www.mysteriousbritain.co.uk/folklore/boggarts.html typical story book elf note the green& red livery and the red phrygian style cap. about five years ago an antique dealer i know told me of another dealer, who was looking to sell a mixed bag of antiquities a metal detectorist had unearthed from a ploughed field in the vicinity of york. i went and had a look most of the items were poor quality medieval detritus eg broken buckles poor quality coins etc. however there

MASTERING WITCHCRAFT

contact between the two races being made by the celtic shamans, or druids, a word probably signifying wise ones, or wizards. much or all of the druidic lore would appear to have been drawn from contact with the prytani. indeed many druids were probably born of prytanic fathers to celtic mothers. the legendary merlin was maybe one such as this, born of "mortal" mother and fathered by a "devil" or "elf" in fact elves were but the teutonic names bestowed upon the remaining prytani five centuries later by the germanic invaders of britain. arthurian legend has it that king arthur's half-sister morgan la fay (like merlin) was also of elven descent, accounting for her magical prowess, nimue, the lady of the lake, and vivian, merlin's enchantress, were of course completely elven in their ancestry

onsidered a potent earthly amulet is the image of the hand making the phallic "sign of the fig" fist clenched, thumb thrust between first and second fingers, carved in nephrite (jade, amber, coral, jet, carnelian, or any other fascination gem, again suspended in red from the bearer's neck in hertha's name; an old iron key will also serve the same purpose, being similar in its sexual implications. elf-shot, ancient flint or stone arrowheads of pre-celtic "pictish" origin, have always been considered highly potent by witches in matters of protection, the manner of employment being no different from the preceding items. last, but by no means least, there is the famous siderite. this is a stone made of magnetic iron oxide, otherwise known as lodestone or magnetite. from time immemorial siderit

irst two being highly traditional. the sticks themselves should be set crossways on top of one another "cross them, cross them, cross them" the old rune says. in order to facilitate lighting, a spirit such as alcohol may be sprinkled on them, or a bed of quick-lighting charcoal laid underneath. in order to light the balefire, you are going to employ what is variously known as need fire, wildfire, elf fire or living fire. this is a flame produced either by friction of wood on wood or from the flame of a taper lit by the rays of the sun, concentrated by a burning glass or concave mirror. however, many witches nowadays simply use matches, going on the assumption that the main thing to avoid is the use of metal, as would have been the case in the old days of tinder-boxes and flints. the fire s

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

can clone or cybernetically change their forms, itmay help their designs. this is why virtual reality, cybernetics, cloning, and nanotech-nology are in vogue today. the satellites also play a crucial role. when a burglarattempts to disarm an alarm system, he usually inserts a dummy wire to bypass themain coil and to silently break the circuit. so, the satellites with their on-board laserweapons, elf, and microwaves (see haarp) are the tools these criminals use in theirattempt to open a gate in the moons orbit. from the sword to the syringe110atlantis, alien visitation, and genetic manipulation we see the motif in several movies (see stargate, moonraker, city of evil, war of theworlds, quatermass, nosferatu-the v ampyre, the devil rides out, life-force, things tocome, koyannisqatsi, etc, c

os angeles times quotes u. s. ambassador walt stoessel as telling his moscow staff that thesoviet microwaves can cause emotional and behavioral problems, as well as leukemia, cancer, and cata-racts. 1976 american cancer society decides to remove its ban on 3 of over 66 known methods of cancermanagement (coley's toxins, staphage lysate and hyperthermia) with no explanation. 1976 first expansion of elf grid on soviet woodpecker project (fall 76. 1976 william j. clinton runs for attorney general of arkansas virtually unopposed. 1977 cancer blackout 1977. otto warburg, nobel laureate in medicine: cancer. there is no diseasewhose prime cause is better known..in the meantime millions of men must die unnecessarily. 1977 william jennings bryan iii, master hypnotherapist with cia connections, is fo

nc. 1988 hearings held in sweden on amalgam. 1987 ruling upheld. atlantis, alien visitation, and genetic manipulation413 appendix f: general chronology of events 1988 new york times (4/19/88) reports that waves in the atlantic ocean have increased more than 20%since the 1960's. measurements taken since the 1960's indicate that during the late 1970's (a periodfollowing the start of soviet and u.s. elf transmissions, the waves got bigger. 1988 u.s. introduces plutonium powered pacemaker. 1988 cocaine wars in columbia. 1988 both soviet mars phobos probes fail during flight. 1988 space shuttle discovery launched successfully. 1988 hawkins-stafford education improvement amendments, pl100-297 establishes the nationalcooperative education statistics system to involve state and federal governments

within 3 hours, the 7.1 loma prietaquake struck. the epicenter was 4 miles from corralitos. 1989 gunman shoots 14 women at montreal university. 1989 french co-discoverer of the hiv virus, luc montagnier in france, admits hiv is not capable ofcausing the destruction to the immune system which is seen in people with aids. 1989 microwave news reports boris yeltsin told a reporter that the kgb has an elf device that canstop a human heart with a powerful 7-11 hz signal. 1989 television series war of the world debut. 1989 robert lazar declares his scenario at dreamland to the public. 1989 bush states desire to have manned outpost on the moon and visits to mars. 1990 the fda convene a conference in may 1990 to look at the diagnostic and therapeutic potential ofthe electromagnetic spectrum. 1990 t

r iii, asserts that 254 millioncouples will be surgically sterilized in the course of the 1990's, and that if present trends continue, 80%of women in puerto rico and panama will be sterilized. mexico is high on the list of targeted nationsfor population control. 1991 new y ork times (8/9/91) article describes the possible cause of the slowdown in earth's rotation(1988/1990) as an influence on the elf level affecting core flow through magnetic induction. 1991 second immunization conference in canberra, australia. dr. viera scheibnerova reports thatvaccination is the single most prevalent and most preventable cause of infant deaths. 1991 diane sawyer does report on abc about burroughs wellcome azt tests on romanian babies.flv .23a is a reagent oxidative catalyst, as azt is toxic to humans an

MOTTA MARCELO THE COMMENTARIES OF AL

hich expresses the act. the will must seal itself upon the substance of the talisman. it must be, in alchemical language, the sulphur which fixes the mercury which determines the nature of the salt. the whole man, from his inmost godhead to the tip of his tiniest eyelash, must be one engine, cumbered with nothing useless, nothing inharmonious; a thunderbolt from the hand of jove. it must give its elf utterly in the one act of love. it must cease to know itself as anything but the will. it must not have the will; it must transform itself completely to be the will. last of all, the act must be supreme. it must do and it must die. from that death it must rise again, purged of that will, having accomplished it so perfectly that nothing is left thereof in its elements. it must have emptied itse

el the ignorance which entraps so many unfortunate people; proper precautions against actual dangers will replace unnecessary and absurd precautions against imaginary or artificial dangers; and the quacks who trade on fear will be put out of business. all this must follow as the light the night as soon as woman, true to herself, finds that she can no longer be false to any man. she must hold hers elf and her will in honour; and she must compel the world to accord it. the modern woman is not going to be dupe, slave, and victim any more; the woman who gives herself up freely to her own enjoyment, without asking recompense, will earn the respect of her brothers, and will openly despise her 'chaste' or venal sisters, as men now despise 'milksops 'sissies, and 'tango lizards. love is to be divo

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

them in a musical contest. these were marsyas and pan. marsyas was a satyr, who, having picked up the flute which athene had thrown away in disgust, discovered, to his great delight and astonishment, that, in consequence of its having touched the lips of a goddess, it played of itself in the most charming manner. marsyas, who was a great lover of music, and much beloved on this account by all the elf-like denizens of the woods and glens, was so intoxicated with joy at this discovery, that he foolishly challenged apollo to compete with him in a musical contest. the challenge being accepted, the muses were chosen umpires, and it was decided that the unsuccessful candidate should suffer the punishment of being flayed alive. for a long time the merits of both claimants remained so equally bala

ROBERT KIRK WALKER BETWEEN WORLDS

career of forward ix someone like elias ashmole (1617-92, antiquary, alchemist and astrologer (who left for http//www.dreampower.com/kirk_wbw/pg_vi.htm (2 of 6 [10/9/2001 12:32:27 am] robert kirk- walker between worlds(pages vi-xiv) posterity not only a spell for a catching a fairy but also the ashmolean museum, oxford) would thereafter be impossible. while traditions of fairy thefts, fairy food, elf-shot, fairy ointment, changelings and the like remained current in england, wales and lowland scotland down to the nineteenth century, actual belief in fairies and the related second sight survived latest among the gaelic-speaking highlanders of scotland because they lived in the most inaccessible part of britain, further out of the reach of authority and more remote from 'civilizing' influenc

f they [subsequently] die, these subterraneans take to live on [which is to say] the aerial and ethereal parts, the most spirituous [of] matter for [the] prolonging of life, leaving the terrestrial [parts] behind; such [that is, just] as aquae-vita [distilled spirits or whiskey] moderately taken, is [the purest] among liquors. the cure of such hurt is simply for a man to find out the hole [of the elf-shot] with his finger, as if the spirits flowing from the man's warm hand were antidote sufficiently against the poisoned darts. 9. as birds and beasts whose bodies are much used to the change of the free and open air [thus] foresee storms, so those invisible people are more sagacious to understand by [using]the book of nature, things [yet] to come, than we [are, who are pestered with the gros

us, quite correctly, that there are inconsistencies in tradition, due to diversity of judgements. today we would say due to diversity in the streams or strands of the collective memory. page 29 their weapons are. a stone. shaped like a barbed arrow head, but flung as a dart with great force. subtly and mortally wounding the vital parts. some of these wounds i have. felt. with my [own] hands. the elf-bolt is a mysterious weapon that strikes without breaking the skin, but wounds terribly and subtly: neolithic flint arrowheads and other tools were often commentary 95 thought to be inactive or spent fairy weapons. this instance and several others scattered throughout the text, plus kirk's own interest in the therapeutic powers of seventh children may lead us to the conclusion that he had, or

SATANGEL

survivals of assyrian, babylonian, hebrew, greek, roman, egyptian, norse and celtic gods, yet given new existence and identities as the denizens of pandemonium. that these arts have their roots in pre-christian magick is a fact alluded to again and again as this work progresses, for it cannot be overstressed. in the words of arthur e. waite, it is croquetemaine explained by diabolus, the runes of elf-land read with the interpretation of infernus (the book of ceremonial magick, 1911. the classical grimoire have also shown their influence in more recent times. it is told that the magician allan bennet, upon meeting the student aleister crowley for the first time, greeted him with the words little brother, you have been meddling with the goetia. crowley, who later went on to publish his own v

is mal akh, meaning messenger. the word angel itself comes through the sanskrit angeres, persian angeres, to the greek angelos. such pre-christian roots are apparent even in their names, which commonly end with the singular el, meaning shining one. the word is of sumerian origin, and is related to the akkadian ilu, babylonian ellu, old welsh ellu, old irish aillil, anglo- saxon aelf, and english elf. even our classical image of the angel, a beautiful human with bird wings, has its origin in pagan imagery. in the 8th century, when the foundations of church doctrine were being laid, the visual artists were no less influenced by their heritage than the writers were. two of the common inspirational sources of their works include the hellenic greek god of sexuality, eros, and the winged victor

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

ries, elves, and other little people. new york: random house, 2000. mack, carol k, and dinah mack. a field guide to demons, fairies, fallen angels, and other subversive spirits. new york: henry holt, 1999. rose, carol. spirits, fairies, leprechauns, and goblins: an encyclopedia. new york: w. w. norton, 1998. spence, lewis. the fairy tradition in britain. london: rider, 1948. elves in old germany, elf was a name applied to any kind of supernatural spirit, especially one that inhabited fields or forests. the germans also blamed elves for sitting on their chests while they slept and causing them to have a nightmare. in scotland, england, and scandinavia, elf was another name for a member of the fairy folk. then, as fairy lore developed and became more intricate and complex, with levels and cl

itting on their chests while they slept and causing them to have a nightmare. in scotland, england, and scandinavia, elf was another name for a member of the fairy folk. then, as fairy lore developed and became more intricate and complex, with levels and classes within their supernatural ranks, the english designated elves as smaller members of the fairy population and the scots gave the title of elf to those beings who were generally of human size. things changed a bit in scandinavia, as well, when the people there began to distinguish two categories of elves the benign light ones and the dastardly dark ones. scottish lore developed to perceive the t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 100 mysterious creatures kindly elves as the seelie

THE GOD OF THE WITCHES

sible to all except theinitiated."chapter ii. the worshippers"in the hinder end of harvest, on all hallow fen, when the good neighbours do ride, if i rede right, some buckled on a bune-wand, and some on a bean, aye trottand in troops from the twilight; some saddled on a she-ape, all graithed into green, some hobland on a hemp-stalk, hovand to the height, the king of pharie and his court, with the elf-queen, with many elfish incubus was ridand that night."montgomerie (1515)though to the modern reader, who has been brought up on the fairy tales of the present day, anyconnection between witches and fairies appears far-fetched and preposterous, yet in order to understand theone it is essential to take the other into account. even when regarded superficially the likeness between thetwo is appar

imals, both can appear or disappear at will. in short, the real difference is that the one is a dainty old ladyand the other is a dirty old woman.if then the fairy godmother and the witch are so closely identical, the question of fairies becomes important.the real difficulty in understanding the matter at the present day is due to the iron-bound prejudice of themodern reader in favour of the tiny elf, the "two-inch men, the little creatures who can "creep into anacorn-cup, or ride on a butterfly. these fragile little things have gossamer wings, they float on a moonbeam,they play among the blossoms, they dance in the flowery meadows. everything about them is in miniature,and it would hardly be an alarming experience for a mortal to meet a fairy, a creature he could crush betweenhis finger a

woman. there is plenty of literary evidence in the seventeenth century to show that a fairy could bemistaken for an ordinary mortal; and it was not until after the appearance of a midsummer night'sdream that the fairy began, in literature, to decrease to its present diminutive proportions. literature,especially through the theatre, altered the popular conception of the old tradition, and the tiny elf of fancy the god of the witcheschapter ii. the worshippers16drove out its human progenitor.descriptions of fairies given by eye-witnesses can be found in many accounts in the middle ages andslightly later. the sixteenth century was very prolific in such accounts. john walsh[4] the witch ofnetherberry in dorset, consulted the fairies between the hours of twelve and one at noon and at midnight

ce with the queen of elphane" in leith, christian livingstone[7]affirmed "that her daughter was taken away with the fairy-folk, and that all the [occult] knowledge she hadwas by her daughter who met with the fairy. aberdeen was full of people who were well acquainted withfairies. one woman[8] told the judges that "what skill so ever she has she had it of her mother, and hermother learned it at an elf-man. andro man appears to have been the husband of the "queen of elphen",with whom he had lived for thirty-two years and by whom he had several children. the seventeenth centurywas equally prolific in friends of the fairy. jonet drever[9] in orkney was "convict and guilty of the fosteringof a bairn in the hill of westray to the fairyfolk, called of her our good neighbours. and having conversat

low the smoke to escape. such houses were built in groups; and whenovergrown with grass, bracken and small shrubs would appear like mounds or small hills. the remains ofbronze-age houses, known as "hut-circles, are not found in valleys or those parts which were covered withforest, they are in open grassy country. in those parts are found also the little flint arrow-heads which arecommonly called "elf-bolts, and are known to be of the bronze-age.a hut of the kind described above is shown on plate viii, where it is called a "fairy house" and as the twoprincipal inhabitants wear crowns it must be the palace of the fairy king and queen. the hut is circular, ispartly sunk below the surface of the ground and is roofed with turf on which shrubs are growing. it is one of agroup of similar huts, wh

ons of life in the neolithic and bronze-age settlements are fairly well known; the people practiseda little agriculture but in some parts were entirely pastoral. they owned all the domestic animals, but cattle the god of the witcheschapter ii. the worshippers20were their mainstay. isobel gowdie 21 in 1662 claimed to have gone into a fairy hill "and got meat therefrom the queen of fairy. there was elf-bulls routing and skoyling up and down there and affrighted me".these bulls made a great impression on her mind for in a further confession she said "we went in to thedownie hills; the hill opened, and we came to a fair and large braw room in the day time. there are elf-bullsrouting and skoyling there at the entry, which feared me" dogs of the chow type were kept by the neolithicpeople as watc

arls. her servant, who returned the oatmeal, is simply recorded as beingin green. this was in kirkcudbrightshire.[31]fairy ladies of rank wore long flowing dresses which fell to the ground in soft, sweeping folds; these robeswere usually white, sometimes green, and occasionally scarlet. the hair was loose over the shoulders, whichincreased the beauty of the younger ladies, but the long straggling elf-locks of the older women are alwayscommented on with horror by the "mortal" beholder. the fairy ladies covered their hair with a veil or hood,and often wore a small coronet of gold. the fairy knights wore gold or silver armour in battle or in solemnprocessions; for ordinary wear they dressed in green with a hat or cap; and on all occasions they wore greencloaks or mantles, possibly arranged li

death or at least severe illness, usually paralysis. the only theorywhich explains the terror in which this puny weapon was held is that it was poisoned. a slight woundinflicted by the sharp point would be sufficient to introduce the poison into the system; and in the case of the god of the witcheschapter ii. the worshippers22human beings, fright would do the rest. domestic animals seldom died of elf-shot if remedies were appliedwithin a reasonable time, the result being then only a few days' illness; but if neglected the creature died.poisoned arrows[34] are actually recorded "the fairy arrows were made of bog-reed, tipped with whiteflints, and dipped in the dew of hemlock. it is not unlikely that the use of poisoned darts was a legacy frompalaeolithic times; it was probably one of the me

often deadly when distilledand then introduced into the system through a wound. a couple of hunters with a good stock of poisonedarrows could have kept a pack of wolves at bay, for the poison acts with great rapidity. there is still extantthe evidence of an eyewitness that fairy arrows were being made, and used by their makers, in theseventeenth century. in 1662 isobel gowdie[35] records "as for elf arrow-heads, the devil shapes themwith his own hands, and then delivers them to elf-boys, who whet and dight them with a sharp thing like apacking-needle" isobel found that it required practice to spang an arrow with her thumb, for though sheclaimed to have hit and killed a ploughman she missed the laird of park when she shot at him. the poisonedarrows could not have been used for killing game

the round dance or "ring" was to be performed.the ring dance was specially connected with the fairies, who were reported to move in a ring holding hands.it is the earliest known dance, for there is a representation of one at cogul in north-eastern spain (catalonia),which dates to the late palaeolithic or capsian period (plate ix. the dancers are all women, and theirpeaked hoods, long breasts, and elf-locks should be noted and compared with the pictures and descriptions ofelves and fairies. they are apparently dancing round a small male figure who stands in the middle. a similardance was performed and represented several thousand years later, with robin goodfellow in the centre ofthe ring and his worshippers forming a moving circle round him (plate x. though the interval of timebetween the

TYSON DONALD SOUL FLIGHT

wrote the epic poem the faerie queene in 1590 in order to do homage to elizabeth. contrary to popular belief, queen mab was not the fairy queen of england "when mab is called 'queen' it does not mean sovereign, for titania was oberon's wife, but simply female; both midwives and monthly nurses were anciently called queens or queans. quen or cwen in saxon means neither more nor less than woman; so 'elf-queen' and the danish 'elle-quinde' mean female elf, and not 'queen of the elvesy5l shakespeare described queen mab as "the fairies' midwife" a diminutive creature that rides her tiny- 51. brewer, dictionary ofphrase and fable, 535. 42 soul flight wagon across the faces of sleepers to bring them dreams. this is in sharp contrast to the grand lady queen titania. fairy abductions it is a persist

walls of the test chamber occupied by the viewers. the faraday cage could not block out wavelengths that were extremely long or short, however. the short wavelengths, those in the microwave range, were eliminated as carriers of remote-viewing chapter eight: remote viewing and the cia 127 information due to their limited effective distance of travel. to eliminate the ultra-long wavelengths in the elf band of the spectrum, a remote viewer was taken deep beneath the ocean in a submarine. this effectively eliminated the electromagnetic spectrum as an explanation for remote viewing. in his book reading the enemy's mind, paul h. smith wrote "apparently there was no known physical way to shield any target on earth from the prying 'eyes' of a remote viewer""j3 it was later discovered that the sov

ks of the seacoast in kano are crystalline, and shot through with the many colors that pulse in the sky like the moving bands of a vast rainbow, illuminating the sparkling crests of the waves on the ocean. trees, grass, and other vegetation seems to glow from within as though the leaves were tiny panes of stained glass. the inhabitants of this strange iridescent coast are fisher folk, slender and elf-like in appearance, moving with grace along the stony beach, where they dwell beside their upturned boats in huts made of sod and woven grasses. on the rise of a headland stands a stone lighthouse. the god is a woman who keeps the light. she comes floating upon the air across the surface of the bay, a flaming torch in her hand and a book cradled close to her breast, her diaphanous white gown r

TYSON DONALD THE MAGICAL WORKBOOK

the benefit of the exercise is lost through this form of cheating. cut your ego out of your conversation entirely. for example, if your boss asks whether you completed the report you were 4 life exercises working on, instead of saying "i finished the report" or "the report was finished by me" say "the report is finished" if you cannot think of a way to respond without referring directly to ourse elf, remain silent. carry paper and a pen with you throughout the period of the exercise. each time that you forget your resolve and employ the words "i "my "me "myself" or "mine" make a small stroke on the paper. if at any point during the day you suddenly realize that you neglected to mark down a stroke immediately upon uttering one of the forbidden words-for example, if you were distracted and

WICCA WITCHCRAFT TODAY

lour. as they were described as being of the same country at the same time, it seems likely that the descriptions of dwarfs, fairies and witches are different people's ideas of the same folk. there are many cases of nobles employing the little people. before the battle of tri-gruinard, fought at islay, scotland, in the year a.d. 1598, sir james macdonald engaged a little man called du-sith (black elf) who was generally believed to be a fairy. during the action he killed the opposing leader, sir lachlan mor maclean, with an arrow which was afterwards found to be an elf-bolt or stoneheaded fairy arrow. this disorganised his clan, and the macdonalds were victors. presumably he was one of the little people, a mighty archer, and his arrow was poisoned, though sir james may not have known this

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

ce of housewives and husbands. the advertisement was for a new analgesic [headache potion. results showed that had the analgesic commercial been broadcast to the roughly 30 million people watching nbc evening news, five million would have developed headaches within three hours of viewing it."12 the technology has been developed to send out messages as microwaves and extremely low frequency waves (elfs) which can speak to the mass subconscious and cause physical illness. it is important to appreciate that the knowledge held secretly about the human mind and body is far more advanced than anything we are allowed to see in the public arena. again, it is part of the "need to know" policy. if someone has knowledge and technology which most people do not realise exists, the potential for manipul

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

ween religious worship and nature. 6. the gradual transformation of the gods into devils, of the wise women into witches, of the worship into superstitious customs. the names of the gods have found a last lurking-place in disguised ejaculations, oaths, curses, protestations^ there is some analogy between this and the transfer of heathen myths from goddesses and gods to iviary and the saints, from elves to angels. heathen festivals and customs were transformed into christian, spots which heathenism had already consecrated were sometimes retained for churches and courts of justice. the popular religion of the catholics, particularly in the adoration of saints, includes a good many and often graceful and pleasing relics of paganism (see suppl. 7. the evident deposit from god-myths, which is f

ght of as joist, rafter and ceiling of the sky, or that the notions of jugum and mountain-ridge were associated with them, for as is especially used of jugum terrse, mountain-ridge. pan. bierg-aas (dettias= sliding beam, portcullis, landn. 3, 17. but here we have some other striking passages and proofs to weigh. an as. poem couples together' esa gescot' and' ylfa gescot' the shots of auses and of elves, jaculum divorum et geniorum, just as the edda does sesir and alfar, sa^m. 8" 71* 82' 83^ jornandes says, cap. 13: turn gothi, magna potiti per loca victoria, jam proceres suos quasi qui fortuna vincebant, non puros liomines, sed scmidcos, id est anscs (which would be anseis) vocavere "what can be plainer? the norse lesir in like manner merge into the race of heroes, and at much the same dis

er, wearing a brazen girdle, and bare-footed; these met the prisoners in the camp, sword in hand, and having crowned them, led them to a brass hasin as large as 30 amphorsb (180 gals; and they had a ladder, which the priestess mounted, and standing over the basin, cut the throat of each as he was handed up. with the blood that gushed into the basin, they made a prophecy^ the trolds too, a kind of elves, have a wpiper kettle in the norw. saga, faye 11; the christians long believed in a saturni dolium, and in a large cauldron in hell (chaudiere, meon 3, 284-5^ they also ate the strong broth and the fat swimming at the top. the heathen offer their king hakon, on his refusing the flesh, drecka sot^it and eta jlotit; saga hakonar gosa cap. 18. conf. forum, sog. 10, 381. sackifice. 57 his share

it blazes high, wave their hats and cry waiiden, waudcn (see suppl. such customs reveal to us the generosity of the olden time. man has no wish to keep all his increase to himself; he gratefully leaves a portion to the gods, who will in future also protect his crops. avarice increased when sacrificing ceased. ears of corn are set apart and offered here to avuotan, as elsewhere to kind spirits and elves, e.g, to the brownies of scotland (see suppl. to elves, pixy-hoarding. it was not wuotan exclusively that bestowed fertility on the fields; donar, and his mother the earth, stood in still closer connexion with agriculture. we shall see that goddess put in the place of wuotan in exactly similar harvest-ceremonies. in what countries the worship of the god endured the longest, may be learnt fro

ich there fall chips of gold, is their sacred implement. this too is like the gods, that they appear suddenly, and berhta especially hands her gifts in at the vjindow. both have spinning and weaving at heart, they insist on diligence and the keeping of festivals holy, on the transgressor grim penalties are executed. the souls of infaiit children are found in their host, as they likewise rule over elves and davarfs, but night-hags and enchantresses also follow in their train: all this savours of heathenism. it is very remarkable, that the italians too have a mis-shapen fairy befana, a terror to children, who has sprung out of epiphania (befania: on that day the women and children set a doll made of old rags in the window; she is black and ugly, and brings presents. some say, she is, herod's

ii. 3, 381; the same words are applied to apollo, when he snatches hector away from achilles 20, 443. the wall so laboriously built by the greeks he overturns pela fidxa, as a boy at play would a sand-heap 15, 362. with a mere breath trvoifj, blowing a little /ca p,d\a ^irv^aaa, athene turns away from achilles the spear that hector had thrown 20, 440 (see suppl. berhta also blows (p. 276, and the elves breathe (eh. xvii, on people. the sons of men grow up slowly and gradually, gods attain their full size and strength directly after hirth. no sooner had strength. precocity. size. 321 themis presented nectar and ambrosia (a/j,/3poait)v tpareivi'iv) to the newborn apollo, than he leapt, kare/spco^ cl/x^potov, out of his swathiiigs, sat down among the goddesses, began to speak, and. unshorn as

ubinal's nouveaii recueil de contcs 2, 377-8. 332 condition of gods. aodvajot si re arjfjia 7ro\v(7kup9/jloio mupu'7. 2, 813 ^ax/ci'sa kik\y](tkovai, 6eoi, civhpe^ he ku/jllvslv. 14, 291. op aavoov koxeovai deoi, ciphpegods and men, but of vanir, elves, dwarfs, giants and subterraneans, and that not in a few proper names and rare words, but in a whole string of names for the commonest objects. at the very outset it surprises us, that while gos and ffisir are treated as synonymous, a distinction is drawn between gos and giuregin. in 13 strophes are given 78 terms in all: on examining these, it soon appears that the variety of names (six) fo

i)pu)(dv delov 7ew9, dl koxkoviai rjfjbloeoi, hes. py. 159. jornandes applies semidei to the anses (supra p. 25, as saxo gram, pronounces balder a semidcum, arcano superum semine procreatum. otherwise in ojsr. writings we meet with neither halfgos nor halfas^ but n. cap. 141 renders hemithei heroesque by' halhkota unde erdkota (earthgods. heroes are distinct from daemonic beings, such as angels, elves, giants, who fill indeed the gap between god and man, but have not a human origin. under paganism, messengers of the gods were 1 hiklftroll, halfrisi are similar, and the ohg. halpdurinc, halpwalah, halpteni (on. halfdan) as opposed to altdurinc, altwalah. heroes. 341 gods themselves' the jiulco-christiaii angel is a docmon. eather may the hero be compared to the christian saint, who througl

sister, when .the first two have tunicd .away, is heaped witli the gifts of fortune by the goddesses: haec;mea multotiens genitrix narrare solebat, cuju3 me certe non meminisse pudet. 410 wise women. the edda expressly teaches that there are good and had norns (gosar ok illar, grimmar, liotar, and though it names only three, tliat there are more of them. some are descended from gods, others from elves, others from dwarfs, sn. 18. 19, sasm. 187-8. why should the norns be furnished with dogs? grey noma, seem, 273^ we see, throughout this eddie description, things and persons are kept clearly apart. destiny itself is called orlog, or else naud'r (necessitas, aldr (aevum; the norns have to -manage it, espy it, decree it, pronounce it (see suppl. and the other dialects too had possessed the sa

them to one's side as quickly as a wish can be formed and accomplished, are evidently shield-women of this kind (see suppl. osinn then admitted into his band of valkyrs mortal maidens of kingly race, deified women standing by the side of the deified heroes; yet i do not suppose that all valkyrs were of such lineage, but that the oldest and most famous were, like the norns, descended from gods or elves. it is also worth noting, that kara and her helgi were looked upon as a second hirth of svava and the elder helgi, sam. 148^ 169. in the volundarqvisa tliree other valkyrs make their appearance together: jllad'gud'r svanhvit, rervor cdvitr, and olrlxn, the first two being daughters of king losver, the third of kiar; they unite themselves to slagfisr, volundr and egill, live with them seven y

uppl. by this array of authorities it is proved to satisfaction, that the wildaz wip or mcnni, minni was thought of as a higher, superhuman being, such as can be placed at the side of the scandinavian norn and valhjr. but in the scanty remains of our tradition the names stand wofuuy bare, finer distinctions are inevitably lost, and in more than one place the boundary-lines between gods, demigods, elves and giants cross one another. equally with norns and valkyrs (pp. 413-9. 425, we have goddesses spinning and weaving, as holda, berhta, freyja, and even giantesses, as we shall see by and among the figures in the greek and teutonic mythologies, we have placed side by side the vv/x(f)at, and idist, the fiolpao and nornir, the kr]pe^ and valkyrior. but several isolated names might be compared

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

ture it with a perfect food made by the body. all of these are precious gifts to me as they are all a reflection of my deepest spiritual belief and faith. when my daughter skye is older, i will share with her what i have learned. for now, we just walk in the forest or along the river and my partner jim and i give her the opportunity to explore her environment. she already has an image of faeries, elves and other magical beings and we try to encourage her to see the spirit in the tree or in the running water. we collect stones and leaves just to look at and admire their colour or shape. some we take home, but most we leave where we find them. skye loves these adventures and i am so happy to be part of her experience 'on the sabbats, we and our friends celebrate with seasonal games, activiti

from storm damage and other extremes of weather. it brings health, wealth and happiness, and especially marital joy to a new bride or groom. ruled by venus. elecampane (elfwort) elecampane is effective for all coughs and respiratory complaints, especially in children; it helps asthma and bronchitic asthma, loss of appetite and general failure to thrive. as its name suggests, it is associated with elves and faeries and is a natural love charm, potent in love sachets, amulets and rituals for attraction. it is protective against all forms of hostility and increases psychic awareness. ruled by venus. fennel from roman times, this herb has been renowned for its effects on courage, stamina and renewed strength and energy. it is good for improving a sluggish metabolic rate, for reducing all swell

ABRAMELIN1

ior to the immediate and particular part of it which they direct. such races, superior to man in intuition, and magical powers; inferior to him in other ways; superior to him in their power in a particular current of an element; inferior to him in only partaking of the nature of that one element; are of necessity to be found constantly recurring in all the mythologies of antiquity. the dwarfs and elves of the scandinavians; the nymphs, hamadryads, and nature spirits of the greeks; the fairies good and bad of the legends dear to our childish days the host of mermaids, satyrs, fauns, sylphs, and fays; the forces intended to be attracted and propitiated by the fetishes of the negro-race; are for the most part no other thing than the ill-understood manifestations of this great class, the eleme

ALEISTER CROWLEY MAGICK WITHOUT TEARS

concile, by including within themselves, all apparent antinomies. it is certain without error that i ought to go to bed. love is the law, love under will. fraternally, 666 chapter xxx do you believe in god? cara soror, do what thou wilt shall be the whole of the law. you are quite right, as usual. true, we have gone over a great deal of the ground in various learned disquisitions of gods, angels, elves, et hoc genus omne. but god with a capital "g" in the singular is a totally different pair of bl chers- nicht wahr? let me go back just for a moment to the meaning of "belief. we agreed that the word was senseless except as it implies an opinion, instinct, magic without tears get any book for free on: www.abika.com 209 conviction- what you please- so firmly entrenched in our natures that we

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

to rule men's bodies for a generation like alexander, or their minds for an epoch like plato, cannot be destroyed or diminished by any conceivable force. when this talisman comes forth from its fortress, its action begins. the ancient jewish rabbins knew this, and taught that before eve was given to adam, the demon lilith conceived by the spilth of his dreams, so that the hybrid races of satyrs, elves and the like began to populate those secret places of the earth which are not sensible by the organs of the normal man. i take it as certain that every offering of this talisman infallibly begets children on one plane or another of this our cosmos, whose matter is so varied in kind. such a child must partake of its father's nature; and its character will be determined, partly by the environm

ALEISTER CROWLEY THE SWORD OF SONG

case 520 there is not, there can never be a soul, or sword or armour needing, incapable in time or space or to inflict or suffer. we i think are gradually weeding 525 the soil of dualism. pheugh! drop to the common christian s view! this is my point; the world lies bleeding (result of sin) i do not care; i will admit you anywhere! 530 i take your premises themselves and, like the droll deceitful elves they are, they yet outwit your plan. i will prove christ a wicked man. ascension day 19 will satan be saved? who pardons judas? god s foreknowledge of satan s fall and eternal misery makes him responsible for it. if he and judas are finally redeemed we might perhaps look over the matter this once. poet books his seat. creator in (granting him godhead) merciless 535 to all the anguish and dis

ALEISTER CROWLEY EQUINOX EQ I 2 2

bind him with song and with old customs, but they only held him for a little while, and he has always smitten us and mocked us. when he is blind he shall dance to us and make sport. great clumsy time shall stumble and dance, who like to kill little children and can hurt even the daisies no longer. then shall our children laugh at him who slew babylon's winged bulls and smote great numbers of the elves and fairies, when he is shorn of his hours and his years. we will shut him up in the pyramid of cheops, in the great chamber where the sarcophagus is. thence we will lead him out when we give our feasts. he shall ripen our corn for us and do menial work. we will kiss thy painted face, o sphinx, if thou wilt betray to us time. and yet i fear that in his ultimate anguish he may take hold blind

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

ng upon these lives and their work; it is not possible for man in any way to contact them, nor would it be desirable. when they have pursued their evolutionary cycle, they will take their place in a later cycle in the ranks of certain deva bodies that are related to the animal- 527- a treatise on cosmic fire copyright 1998 lucis trust kingdom. it is commonly supposed that all the fairies, gnomes, elves, and like nature spirits are to be found solely in etheric matter, but this is not so. they are to be found in bodies of gaseous and liquid substance likewise, but the mistake has arisen for the reason that the basis of all that which can be objectively seen is the etheric structure, and these little busy lives frequently protect their dense physical activities through the agency of glamour

bird kingdom, building in a response to a vibration which will ultimately swing them into the human family. in this way they become accustomed to the use of a gross form without the limitations, and impurities, which the animal kingdom engenders. second. many devas pass out of the group of passive lives in the effort to become manipulating lives via the bird kingdom, and before becoming fairies, elves, gnomes, or other sprites, pass a certain number of cycles in the bird realm. why the two above events occur will not be apparent to the casual reader, nor will the true connection between the birds and the devas be accurately realised by the occult student unless he applies himself to the consideration of the "bird or swan out of time and space" and the place that birds play in the mysterie

bodies wherein is life, and all the elementals working with the etheric counterparts of so-called inanimate objects. these are named in the order and the importance of their development. the violet devas are on the evolutionary path; the elementals are on the involutionary path, the goal for them being to pass into the deva kingdom of violet hue. under group 2 work the fairies of plant life, the elves who build and paint the flowers, the radiant little beings who inhabit the woods and the fields, the elementals who work with the fruits, vegetables, and with all that leads to the covering of the earth's surface with verdure. associated with them are the lesser devas of magnetisation, those attached to sacred spots, to talismans and to stones, and also a special group to be found around the

ALICE A BAILEY09 A TREATISE ON THE SEVEN RAYS VOLUME I ESOTERIC PSYCHOLOGY I

sychology i copyright 1998 lucis trust the entire problem of magnetism is closely connected with the problem of sex. in the occult study of the dissemination of the seed life and the germs of the vegetable kingdom, and in the understanding of the part played therein by those miraculously developed organisms, the ants and bees and later in the investigation of the work of the etheric builders, the elves and fairies, by those with awakened vision will come a new light upon sex and upon the function it serves in the interrelation of lives and the creation of forms. with this aspect of this deeply esoteric truth i cannot here deal, for it is the effect of activity in the solar lives of the solar system, and with these we cannot concern ourselves. it is not possible to handle the subject in suc

ARADIA GOSPEL OF THE WITCHES

ld say nothing. so dianawith her wiles of witchcraft so charmedhim that he yielded to her love. this was the first fascination; she hummed the song, it was as thebuzzing of bees (or a top spinning round, a spinning-wheel spinning life. she spun the lives of allmen; all things were spun from the wheel of diana. lucifer turned the wheel.dianawas not known to the witches and spirits, the fairies and elves who dwell in desert place, thegoblins, as their mother; she hid herself in humility and was a mortal, but by her will she rose againabove all. she had such passion for witchcraft, and became so powerful therein, that her greatnesscould not be hidden.and thus it came to pass one night, at the meeting of all the sorceresses and fairies, she declaredthat she would darken the heavens and turn al

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

ture it with a perfect food made by the body. all of these are precious gifts to me as they are all a reflection of my deepest spiritual belief and faith. when my daughter skye is older, i will share with her what i have learned. for now, we just walk in the forest or along the river and my partner jim and i give her the opportunity to explore her environment. she already has an image of faeries, elves and other magical beings and we try to encourage her to see the spirit in the tree or in the running water. we collect stones and leaves just to look at and admire their colour or shape. some we take home, but most we leave where we find them. skye loves these adventures and i am so happy to be part of her experience. seite 15 wicca01.txt 'on the sabbats, we and our friends celebrate with se

brings health, wealth and happiness, and especially marital joy to a new bride or groom. ruled by venus. a practical guide to witchcraft and magick spells. elecampane (elfwort) elecampane is effective for all coughs and respiratory complaints, especially in children; it helps asthma and bronchitic asthma, loss of appetite and general failure to thrive. as its name suggests, it is associated with elves and faeries and is a natural love charm, potent in love sachets, amulets and rituals for attraction. it is protective against all forms of hostility and increases psychic awareness. ruled by venus. fennel from roman times, this herb has been renowned for its effects on courage, stamina and renewed strength and energy. it is good for improving a sluggish metabolic rate, for reducing all swell

DAVID ICKE CHILDREN OF THE MATRIX

stream of evidence to show that the basis of what john rhodes suggests is true. i had a strange meeting with him in las vegas and his family background apparently connects into the cia airline during the vietnam war, air america. i am wary of his agenda to be honest, but his themes, as quoted, are supported by endless evidence. the fairy folk the tales of underground worlds inhabited by fairies, elves, goblins, demons, dragons, and other non-human communities abound in folklore across the world and they were often known as the "shining ones, the same as the anunnaki and the "gods" under other names in ancient texts. even a brief glance at the basic themes of these stories confirms that they are talking about the same "extraterrestrials" that abductees and researchers of today's undergroun

ntities were the kappa, semi-aquatic reptilian humanoids and other shape-shifters who lived in mountains, under the ground, or under the sea. in viking-norse legend they have the giant serpent, nidhoggr or jormungand, that lived underground and this was similar to the giant serpent apophis in egyptian myth. the scandinavians and germans had their huldre or "hidden folk" who were also known as the elves. one of the codes for the bloodline is "elven" and the beings of folklore like trolls, etins, fairies, elves, troglodytes, nefilim, brownies or braunies, and the "little people" of ireland are all different names for the subterranean entities described in the modern accounts of "et bases".21 all the same stories are associated with them- interbreeding with humans, unable to go out in the sun

hey shunned the sunlight, and often seemed interested in crossbreeding their own bloodlines with those of human beings, or even in crossbreeding their 'livestock' or fairy cattle, horses, hounds and so forth with the surface species which were most compatible. the goblin-dwarf, rumplestiltskin, in his lust to have the human baby and its genetic bounty, is just one example of this in folklore. the elves took a regular interest in human affairs-weddings, births, and deaths (bloodlines, the success of crops and livestock, and so forth- but only for their own selfish interests. they seemed to be overly-concerned with genetic and biological diversity, and they pilfered livestock, crops, and human genes via theft or cross-species liaison whenever they saw fit to do so. the elves are generally de

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ated to soul. thus animistic ideas of the soul offer an explanation of apparitions. ancient religion also had a belief in a host of spirits that had never taken bodies.true supernatural beings, as distinct from souls, i.e, gods, elementary spirits, and those evil spirits to which were attributed disease, disaster, possession, and bewitchment. the ancient deities may have evolved into the fairies, elves, brownies, bogies, and goblins of popular folklore, of which many apparitions are recorded. primitive concepts of apparitions it is only within the last few generations that scientific investigation of apparitions has begun, growing out of the new post- enlightenment scientific mythologies, and resulting from the new level of skepticism towards paranormal occurrences that developed in the ni

ication of this article, doyle relied on others to argue the case. geoffrey hodson, a medium who visited elsie and frances in cottingley in august 1921 and whose account was included in doyle s book, published his own book on the subject. in fairies at work and play (1925) hodson cites the cottingley fairy photos as evidence that fairies exist. his book also describes other sightings of brownies, elves, gnomes, manikins, undins, sea spirits, sylphs, devas, and nature spirits. that same year doyle wrote a letter to the northern whig and belfast post in which he blasted an allusion to the fairy photographs as if they had been in some way explained or discredited. he declared this is not so, and reviewed the evidence that supported their veracity, including the letter that appeared in the cap

he old testament. london: the psychic book club, 1940. elm tree the elm tree (genus ulmus) is prominent in teutonic mythology, where it was said to have been given a soul by the god odin, senses by hoenir, and blood and warmth by lodur, becoming embla, the first woman. in finno-ugric mythology the elms were believed to be the mothers of the fire goddess ut. in england the tree was associated with elves and sometimes known as elven. at lichfield, england, choristers of the cathedral used to deck the cathedral, close, and houses with elm boughs on ascension day. it was believed that the falling of the leaves of an elm tree out of season predicted a murrain (disease) among cattle. the elm was also used to cure cattle disease by means of the need fire, when two pieces of wood were rubbed toget

are scores of characteristic fairies in the european tradition, but the main types include the trooping fairies, who are the aristocrats of the fairy world, living in palaces or dancing and feasting underground; the hobgoblin fairies of a rougher, workman type; nature spirits of rivers, gardens, and woods; and deformed monsters, like hags and giants. for a comprehensive listing of pixies, nixies, elves, fauns, brownies, dwarfs, leprechauns, bogies, banshees, and other fairies, see the excellent work a dictionary of fairies (1976, by katharine briggs, a modern authority on the subject. typical activities of fairies in relation to human beings include abducting babies and putting changelings in their place; helping plants and flowers to grow; sweeping floors; bestowing miraculous gifts for f

ryland where all wishes come true, but through breaking some taboo or indulging in homesickness for earthly existence, the mortal is suddenly returned to his world, in which scores of years have passed. in the seventeenth century, rev. robert kirk investigated the fairies of aberfoyle in scotland, much as a visiting anthropologist might study a native tribe. in his book the secret commonwealth of elves, fauns, and fairies (1691, kirk confidently describes the life, occupations, and activities of the fairies in their subterranean world. kirk s tomb is in aberfoyle, but legend has it that he swooned away while crossing a fairy hill and after apparent death and burial appeared in a dream to a rela- fahler, jarl ingmar encyclopedia of occultism& parapsychology. 5th ed. 536 tive, stating that h

heir deaths, the women admitted the hoax. doyle s book continues to be reprinted and circulated, primarily in theosophical circles. many theosophists became convinced of the truth of the girls story after independent claims regarding the reality of the cottingley fairies came from theosophist geoffrey hodson, who visited the cottingley glen with the two girls in 1921 and affirmed that he saw wood elves, gnomes, goblins, and other nature spirits. in her book the real world of fairies (1977, theosophical leader dora van gelder, who grew up in java, states that she played with fairies and later even saw them in new york s central park. other british psychics, including vincent turvey and horace leaf, also claimed to see fairies, and in 1927 the fairy investigation society was formed in britai

nd their sequel. london: theosophical publishing house, 1945. haining, peter. the leprechaun s kingdom. london: souvenir press, 1979. halliwell-phillipps, j. o. nursery rhymes and nursery tales of england. london, 1853. hartland, edwin, w. the science of fairy tales: an enquiry into fairy mythology. london, 1891. reprint, detroit: singing tree press, 1968. kirk, robert. the secret commonwealth of elves, fauns, and fairies. 1691. reprint, london: d. nutt, 1893. latham, m. w. the elizabethan fairies. new york: columbia university press, 1931. mac manus, d. a. the middle kingdom: the faerie world of ireland. london: max parrish, 1959. o donnell, elliot. the banshee. london: sands, 1919. ritson, joseph. fairy tales, now first collected: to which are prefixed two dissertations: 1. on pygmies; 2

d the war was abandoned. sources: waite, arthur edward. the occult sciences. 1891. reprint, secaucus, n.j: university books, 1974. hmana zena slavonic name for a witch in dalmatia (present-day croatia. the term means common woman. hmin nat a burmese evil spirit. hobgoblins british domestic fairies or brownies of nocturnal habits. in past centuries they were said to be the most populous species of elves in england and were said to stay in houses close to warm fires. each section of the land had its own name for himalayan news encyclopedia of occultism& parapsychology. 5th ed. 728 them.hob-gob, robin round cap, and hob-thrush, for example. today they are best known from their appearance in literary works, the most famous hobgoblin being puck, of shakespeare s a midsummer night s dream. puck

y some of the agents of the invisible world, or exposed to the ominous liberties of brute animals. but in india it is considered the best course, if the corpse cannot be immediately disposed of, to measure it carefully, and then no malignant bhut can occupy it. most of the ghosts whom we have been as yet considering are malignant. there are, however, others which are friendly. such are the german elves, the robin goodfellow, puck, brownie and the cauld lad of hilton of england, the glashan of the isle of man, the phouka or leprechaun of ireland. such, in one of his many forms, is the brahmadaitya, or ghost of a brahman who has died unmarried. in bengal he is believed to be more neat and less mischievous than other ghosts; the bhuts carry him in a palanquin, he wears wooden sandals, and liv

m. forthwith he did so, flew in the air, and the people marvelled: how can they fly like eagles? ischariota acted cleverly, flew in the air, but neither could overpower the other, so as to make him fall by encyclopedia of occultism& parapsychology. 5th ed. levitation 915 means of the shem, because the shem was equally with both of them. the belief expressed in robert kirk s secret commonwealth of elves, fauns and fairies (written 1691, published 1815 etc, that levitation is accomplished by fairies, explains as little as crediting spirits with the feat or ascribing it to taoist charms which, when swallowed, have the effect of carrying people to any place they think of. nevertheless, the legend of the world of power persists alongside with the fairy agency. writing of the teleportation of lo

lready returned to venus, the time of crisis during which they assisted having now passed. lorelei name of the tall rock on the right bank of the river rhine, near st. goar, germany, that is noted for its remarkable echo. it has given rise to the legend of the lorelei water nymph, whose siren song lures sailors to their doom. in turn, this story has affinity with the legend of holda, queen of the elves, who fascinates men, who become doomed to wander with her forever. the lorelei legend is of comparatively recent origin, a creation of the writer klemens brentano in his ballad story lore lay (1800) and retold in heine s famous poem die lorelei. lorian association new age organization. the lorian association was founded in 1973 by david spangler soon after his return to the united states aft

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

en 12 and 18 inches high, standing between his knees. they were holding hands and looking up into my husband s face, as if they were thinking what on earth is that? they seemed to be interested, if not more so, in him, and the details of his appearance, as he was in theirs. he was too astonished to call anybody s attention to the tiny people, who were dressed in bright green, like the pictures of elves and fairies, and who wore little pointed caps. a slight glow surrounded them, or emanated from them, he wasn t sure which, but it was strong enough for him to see their little faces and forms clearly. after a moment or two they disappeared, apparently melting into the floor. in a sitting with countess castelwitch in lisbon, a communicator who called himself m. furtado rapped out through the

ad tom in king lear: saint withold footed thrice the wold: he met the night-mare and her ninefold bid her alight, and her troth plight and aroint thee, witch, aroint thee. another charm of earlier date occurs in chaucer s miller s tale. when the simple carpenter discovers the crafty nicholas in his feigned abstraction, he thinks he may perhaps be hagridden, and address him thus: i crouch from the elves and fro wikid wightes and there with the night-spell he seide arightes, on four halvis of the house about, and on the dreshfold of the dore without, jesus christ, and seint benedight, blesse this house from evrey wikid wight, fro the night s mare, the wite paternoster, where wennist thou seint peter s sister. a later author has pointed to some other formularies, and has noticed the asmodeus

ote poltergeist phenomena. red cap (of witches) the witches of ireland used to put on a magical red cap before flying through the air to their meeting-place. it has been suggested that witches in various countries may have experienced the illusion of traveling through the air after ingesting the red cap hallucinatory mushroom amanita muscaria (flyagaric. in scotland the red caps were bloodthirsty elves who were said to live in the castles in the lowlands. they dyed their caps red with human blood. redfield, james (1950) james redfield, the author of the post-new age spiritual classic the celestine prophecy, was born on march 19, 1950, in rural alabama. he grew up near birmingham, alabama, and attended auburn university, where he majored in sociology. after receiving his bachelor s degree

of gladsmuir, in 1705 states, the witches mark is sometimes like a blew spot, or a little tale, or reid spots, like fleabiting, sometimes the flesh is sunk in and hollow and this is put in secret places, as among the hair of the head, or eyebrows, within the lips, under the armpits, and even in the most secret parts of the body. the reverend robert kirk of aberfoyle in his secret commonwealth of elves, fauns and fairies (written in 1691) notes, a spot that i have seen, as a small mole, horny, and brown colored, throw which mark when a large brass pin was thrust (both in buttock, nose, and roof of the mouth) till it bowed [bent] and became crooked, the witches, both men and women, nather felt a pain nor did bleed, nor knew the precise time when this was doing to them (their eyes only being

llected and classified by francis james child (regarded as definitive in its time) echo ancient stories and beliefs from a magical past. some of these themes seem to have descended from scandinavian balladry. from folklore to psychical research the study of scottish occultism was begun by the collectors of folklore. among the earliest was the reverend robert kirk, whose the secret commonwealth of elves, fauns and fairies (written in 1691, but not published until 1815) reads like an anthropologist s report on a foreign country. the work is precise in its descriptions of fairy life and customs, and some believed that kirk himself became a prisoner of the fairies. among scottish folklorists whose research preserved ancient legends and magical traditions, the most prominent was john francis ca

ed thread. edinburgh: oliver and boyd, 1949. ferguson, john. witchcraft literature of scotland. edinburgh: edinburgh bibliographical society papers, 1899. ghosts of scotland. http//www.tartans.com/articles/ghostwomen. html. june 19, 2000. james i. daemonologie. edinburgh, 1597. reprint, london, 1603. reprint, london: john lane/new york: e. p. dutton, 1924. kirk, robert. the secret commonwealth of elves, fauns and fairies. edinburgh, 1815. reprint, stirling, scotland: eaneas mackay, 1933. koestler parapsychology unit at the department of psychology, university of edinburgh, scotland, u.k. http/ moebius.psy.ed.ac.uk. june 19, 2000. lang, andrew. the book of dreams and ghosts. london, 1897. reprint, new york: causeway books, 1974. lowry, betty. scotland s lady ghost scream in shades of gray a

ght of the seers is not always prescience. they are impressed with images, of which the event only shows them the meaning. he denied that to the second sight nothing is presented but phantoms of evil. good seems to have the same proportion in those visionary scenes as it obtains in real life. according to some old books (ranulf higden s polychronicon, 1482 and robert kirk s secret commonwealth of elves, fauns and fairies, 1691) second sight is communicated by touch. napier s folklore or superstitious beliefs in the west of scotland (1879) mentions the practice as surviving in the nineteenth century. the belief in second sight dates back to a very early period in the history of these regions, and has not been altogether eradicated by the encroachments of the twentieth century. and, the sear

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

company. we are the cetaceans, n.d. http//onelight.com/ ceta/cetabook/cetmonitor.htm chaneques traditional belief holds that little people known as chaneques live in the forests and jungles of mexico and central america, guarding the spirits of wild animals and sometimes causing harm to unlucky human beings. the chaneques are one variant of the beings known under many names, including fairies and elves. as with these traditions, chaneque lore consists not just of distant legends and rumors but of claims of firsthand experiences. two english teachers from mexico city investigated some of these claims in the early 1970s. in the state of veracruz, they interviewed sixteen persons who had alleged encounters, either direct or through family members (usually children, with these beings. one woma

le nature between man and angel, dress and speak like the people and country under which they live [sanderson, 1976) vallee went so far as to declare flatly if, as critics charged, hyperbolically that the modern, global belief in flying saucers and their occupants is identical to an earlier belief in the fairy-faith. the entities described as the pilots of the craft are indistinguishable from the elves, sylphs, and lutins. debunkers such as robert sheaffer have employed a different sort of argument to the effect that flying saucers and their occupants are as much a delusion as fairies and fairyland. neither approach, however, seems a wholly adequate way of explaining the mysteries inherent in such encounters, which paradoxically offer up real -seeming encounters with things that almost cer

ke, author of a series of pieces highlighting what he judged to be evidence of extraterrestrial visitation, briefly cited a ninthcentury french account of a ship in clouds from a place called magonia. a slightly longer version appeared in jacques vallee s passport to magonia (1969, in which vallee went on to turn magonia into the unknown realm from which many unexplained phenomena everything from elves to demons to ufo humanoids emerge. he defined magonia as a sort of parallel universe, which coexists with our own. it is made visible and tangible only to selected people (vallee, 1969. in his view, each culture experiences magonia in a fashion that conforms to its own expectations concerning supernatural encounters. thus, rural ireland experiences fairies, while space age america has its os

FAUST

g away. henry! henry! the second part of the tragedy act i pleasing landscape twilight faust, reclining on flowery turf, weary, restless, trying to sleep. spirits, charming little figures forming a circle, hovering about. ariel [song accompanied by aeolian harps. when in spring the rain of flowers hovering sinketh over all, when the meadows, bright with showers, unto all the earth-born call, tiny elves with souls propitious haste to help where help they can; be he blameless, be he vicious, they lament the luckless man. hovering around this head in circles airy, look that ye show the noble law of fairy: appease the furious conflict in his heart! draw out the burning arrows of remorse, from suffered horrors cleanse his inmost part! four pauses makes the night upon its course: hasten to fill

GNOSTIC HANDBOOK

t chain of being. the planes or world below the triune forces of the void, fire and ice are: vanaheim is the world of the vanir. it is the realm of fertility, wealth and fecundity, fields of luscious crops, fruits, wildlife and pastoral beauty. jotunheim is the home of the giants. there are three types of giants, thursar, rises and etins, all children of ymir. ljosalfheim is the home of the light elves or lojosalfar. there are two classes of elves, the light inhabit the lighter realms above midgard, while the dark elves (dwarves) inhabit the subterranean realm. asgard, the home of the aesir of sky gods is above the elven world and is the crown of the world tree. the name asgard means "enclosure of the gods. within asgard is valhalla, the hall of the fallen where the warriors of odin are ta

rough the zodiac. between asgard and midgard is the rainbow bridge or bifrost, a secret path which is taken by the gods when they join council meetings of the council of the gods at the well of urd, it is guarded by heimdall. the above worlds (including asgard) are considered facets of the other world (3rd c, while the underworld (5th c) includes those below. svartalfheim is the realm of the dark elves which exist in the subterranean world under midgard, they are also known as dwarves. in the lower realms of the underworld lies hel, the realm of the dead. the worlds are traditionally listed as the gap plus nine worlds, these correlated well with the model we will discuss in the next chapter. where there is a triplicity above (void, fire and ice) and seven worlds below. each of these models

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

such a store of rich development and blossom, that, even when presented incomplete, it contents us in its native adornment, and would be deranged and damaged by any foreign addition. whoever should venture on that, ought, if he would shew no gap in his harness, to be initiated into all the innocence of popular poetry; as ho who would coin a word, into all the mysteries of language. out of elben (elves) to make elfen, was doing violence to our language; with still less of forbearance have violent hands been laid on the colouring and contents even of myths. they thought to improve upon the folk-tale, and have always fallen short of it: not even where it shews gaps, is any restoration to be dreamt of, which sits upon it as new whitewash on old ruins, contriving with a couple of dabs to wipe

imnir. of the wise-women, of swan-wives, of kings shut up in hills we should have learnt little from written documents, did not legend spread her light over them; even the myths of the sin-flood and xvi preface. the world's destruction she has not lost sight of to this day. but what is most fondly cherished in her, and woven into the gayest tissues, is the delightful narratives of giants, dwarfs, elves, little wights, nixies, night-hags and home-sprites, these last being related to the rest as the tame beasts of the fable are to the wild and unsubjugated: in poetry the wild is always superior to the tamed. the legend of the sun-blind dwarfs (pp. 466n, 1247) and that of the blood-vat (pp. 468 n, 902) remind us of the edda. in the fairy-tale also, dwarfs and giants play their part: swan-witc

rship. ave must pay regard to the almost universal rush of nations toward the west: even isis and her suevian ship we managed to trace as far as the ardennes. but, beside the deities, other portions of mythology must also have their say. hirains and himil, himel and heven are discussed on p. 698, the lapse of himil into gimill on p. 823; in hesse is the borderland between wights xxiv peeface. and elves, the one belonging to franconian, tlie other to saxon soil: the low saxon hiine is out of use in high germany, even in o.h. german the huni seem to be only huns, not giants, and the m.h. german hiune had a very limited circulation, being never heard now in hesse, swabia or bavaria, unless we are to look for it in the name of the disease (p. 1163. such investigations and similar ones capable

ne began to lean towards heathen, heathen fancies and superstitions to push forward and, as it were, take refuge in all the places they found unoccupied by the new religion. here we find christian material in a heathen form, there heathen matter in a christian disguise. as the goddess ostara was converted into a notion of time, so was hellia into one of place. the beliefs of our forefathers about elves and giants got intensified and expanded into angels and devils, but the legends remained the same. wuotan, douar, zio, phol put on the nature of malignant diabolic beings, and the story of their solemn yearly visitation shaped itself into that of a wild rabble rout, which the people now shunned with horror, as formerly they had thronged to those processions. veiled under the biblical names o

and heroes again. vanished gods get confounded with enchanted spell-bound heroes. with our people a favourite mode of representing translation is to shut up the enchanted inside a mountain, the earth, so to speak, letting herself be opened to i-eceive them" more than one idea may be at work here together: motherly earth hides the dead in her bosom, and the world of souls is an underground world; elves and dwarfs are imagined living inside mountains, not so much in the depths of the earth as in hills and rocks that rise above the level ground; but popular forms of cursing choose all manner of phrases to express the very lowest abyss^ the swed. hergtagen (taken into mountain) means sunken, hergtagning^ see the famous legends of the seven sleepers (greg. tiir. mirac. 1, 95. paul diac. 1, 3

long time, till the child came running up with flowers and berries which the ivhite maid had given it out of her garden. the parents then set off to see this garden: it was all out in bloom, though the time of the year was cold; the ichite maid beckoned to them, but they were afraid. the child wished every day to go to her, wept and moped, sickened and died: it was forfeited to the sky- folk, the elves (conf. kinderlegenden no. 3. again, a man who puts up at a lonely huntingbox, hears at midnight a scuffing of shoes, the white woman comes to his bedside, bewails her woe, and craves see further d. sag. nos. 11. 12. 316. mone's anz. 3, 149. 258-9. 4, 162. 7, 370. 47g. 8, 313. bechst. 1, 121-5. 2, 51. 93. 164. 3, 180-1-7. 4, 157-8. 187. 209. 2-21-4-9. friink. sag. 157. 285. tettau and temme 1

246) contains ey= ohg. ouwa, augia, which must be in eugel too. 2 ein tac in der helle hat leng ein ganzez jar 28, 2. mountain-sprites guarding treasure are found in the schenkofen cavern, in the reichenspitz, in the ziller valley. muchar's gasteinp. 145. vol. iii. g 980 translation. and as dame holda travels with the furious host and sits locked up in the mountain, she too is connected with the elves (p. 452. entrance into the caves of dwarfs is found as into enchanted mountains, and men are carried off to spend some time in the society of elvish sprites (p. 494, as they do in dame venus' mount (p. 935. that nibelung and schilbung wished to have their father's property divided, is asserted also in bit. 80; that they could not divide the treasure, is a highly mythic feature, which i shall

deserves attention, that all buried, i.e. unlifted unredeemed treasures will one day be anti' pluqnefs coutes populaircs de bayeux. koucn 1834 p. 21. enchanted castle. sunken hoard. 981 christ's, whose coming we have already seen mixing itself up in many ways with the fable of the furious host and mountainprisoned heroes. the legends largely run over into each other: wlat is told of the doings of elves and dwarfs in mountain-clefts is also related of noisy spi-ites haunting deserted houses (p. 514. in one enchanted castle a maiden with her treasures waits deliverance (kinderm. no. 4, another is possessed with devils (ib. no. 81. and here again comes up the feature, that the spirit unblest carries his head under his arm (ib. 3, 15) like the leader of the furious host, and that he gets his b

beowulf rids the royal hall of grendefs nightly visits. a house like this, in which all is not right, seems to be called in mhg. wunder-butc' ich sunge ouch wie der (trache) lit, der manigen in der wunderhurc verslunden hat dur sinen git' ms. 2, 177^ similar to removal into mountains or banishment into the ground, and proceeding from like causes, there is also a shiking into the waters. what the elves get hold of in one case, nixes and sea-sprites do in the other. holla dwells not only in the hollow mountain, but in the fountain and the lake. accordingly, to spirits of heroes and to treasures we shall see a residence assigned in water as well as in a mountain. king charles sits in i\\q fountain at niirnberg, with his beard grown into the table (deut. sag. no. 22^ the nibelungs' hoard lies

antagonism need not altogether be silent: it does break out in individual features, without greatly affecting the whole. under this head come, e.g' the genuine forms are ahnromazdao and agromainjns, but the former is often called cpentumainyus, dyaobs dai/j.oji, in contrast to agromainyus the kukos baip-wv. burnuuf's corum. sur le ya^na 141. 90. 92. flst origin, 985 the myths of day and night, of elves light and dark (p. 44 i, of summer and avinter^ the jewish monotheism accorded to its satan q) only the subordinate part of a tempter and traducer, as is plainly shewn in the book of job, and confirmed by the greek term s6a/3o\o9 which the lxx and new t. use alternately with aarav, crarava (arabic shaitan) or sai/xovtov (usually for hebr. shed l^j. after the captivity the jews were more fami

e boiteux, hinke-hein (limping-leg; the fall from heaven to the abyss of hell seems to have lamed him, like hephsestus hurled down by zeus (p. 24 1^ he further resembles that god and the lame smith wieland (volundr p. 370) by his skill in working metals and in building, as also by his dwelling in a sooty hell. here the antithesis to clear shining white deity demands a dingy black hue, as the dark elves were opposed to the light. we may therefore balance the white baltac (p. 228, the radiant berhta (p. 272) against the gloomy powers, light-elves against black-elves, though the two principles touch, and even generate one another. the word alp seems to contain the notion of white, night and day come out of one another, night was the mother of day (p. 735, halja, demeter, diana, mary (p. 312-3

. 11316 seq. judaism has devils, but knows nothing of she-devils; all power for good or evil it places in the hands of male beings (p. 396. to put it still more generally: gods are altogether the older, and a strict monotheism or dualism recognises gods alone; it is in the mellower fulness of polytheism that goddesses first emerge. the teutonic paganism, like others, is fond of female deities and elves: even the goth, vaihts (genius) is feminine (p. 439. divine mothers, bright benignant dames, norns, valkyrs, woodwives, water-maidens, formed a main part of the religion: only kobolds and home-sprites are exclusively male; the very giantesses are often lovely in mien and manners, and the world of the dead is ruled by a goddess. following this general tendency, as a negative must run on the l

in ch. xvii. will apply to him. thus he is called the ivicht, the hosewicht, the hellewicht (p. 441) in the harshest sense; the alj, whose spell binds men, may stand for' ik sen donners' hansen's geizhals p. 120. in pruss. natangen, pikullis (p. 672, surely not akin to picken p. 176) takes the place of it' hat mich heute der pakulls gedragen' firmenich's volkerst. 1, 108. devil. 1015 liirn. like elves he has the power of appearing, disappearing, and transforming himself, only the more sportful mischief of these sprites becomes grim earnest when applied to him. like the alp, the devil or villant is said to ride men, p. 461: in a poem of heinr. von miiglein (mus. 2, 196) god destines him to ride a wicked woman' over hill and dale' it is a remarkable thing, that the notions of wind, wight, t

wiftness of wind, of the wild host rushing in storm, or ave imagine the wind itself a spirit and devil (p. 999; hence the following are synonymous turns of speech' sam sie der tievcl vuorte' as though the d. carried her, eab. 749. dietr. 8854, and* as if the toind drove her' she rushed past me like the zauch (tyke, p. 1013' schmid's schwab, wtb. 544. that morbid imbecile condition of one whom the elves are said to have touched (p. 461) is undoubtedly analogous to possession by devils. the difference lies in this, that the heathen view makes the spirits operate purely from without, while in jewish, oriental and christian doctrine the devils take up their abode in a man's body, and for the abnormal condition to cease, they must be formally cast out. an actual incarnation took place (p. 338

skin and bone' drink then you and the devil (schlanipanijie p. 17) are still common among tlic people. the meaning of the last is' you and whoever it may be; but the combination is also a counterpart of the' god and i' explained on p. 16' daz weiz er uud der tiuvel wol' helbl. 7, 125. curiously in iienner 1715' dem tiuvel von erst und darnach gute' the d. first, and then god. lolg devil. 495^ for elves to steal men's children, and put tlieir own changelings in their place, is heathenish (p. 468; for the devil to lie hid in the changelidg, is not (zeno 58 seq. agaiu, the devil-2'>ossessed are like those houses and tenements where racketing sprites have made themselves fixtures (pp. 514. 892- an early instance of this is that grendel in beowulf, who disturbs the royal hall by his nightly vis

d are summoned up (superst. g, line 206 seq. the kiss, by which homage was rendered to the devil, does not occur till we come to heretics and the later witches; it seems either copied from the secular homagium, or a pai-ody of the christian kiss of peace during adoration. the devil in some stories, who hrings money or corn to his friends and favourites, approximates to good-natured homesprites or elves; and in such cases nothing is said about a bond or about abjuring god. he is usually seen as a fiery dragon rushing through the air and into chimneys (superst. i, nos. 6. 253. 520-2-3. 858. the esthonians say, red streaks of cloud shew the dragon is flying out, the dark that he is returning with booty (superst. m, no. 102; so the lithuanians about the red all and the blue (n, no. 1. in lausi

er with devil's buildings. as for giants, their whole being has most things in common with that of the devil. chapter xxxiv. magic. miracle (wundern^ is the salutary, magic (zaubern) tlie hurtful or unlawful, use of supernatural powers: miracle is divine, magic devilish; not till the gods were degraded and despised was magic imputed to them" beings midway betwixt them and man, sage giants, artful elves and dwarfs practise magic; only their skill seems more innate, stationary, not an acquired art. man can heal or poison, by directing natural forces to good or to evil; sometimes he even shares the gift of miracle, but when he pushes the beneficent exercise of his powers to the supernatural point, he learns to conjure. miracle is wrought by honest means, magic by unlawful; the one is geheuer

sooth. this they do, sitting on a foui^-legged stool, the sei&hiallr. the performance is called efla seid (fixing, instituting magic, fornald. sog. 2, 72. 3, 318; setja seid i, 97' sei'sriun versr e7;/i(fr' is wrought 1, 12; fcera a hiallinn is to conduct to the stool 2, 72. the later sagas evidently throw in contemptible features. in the company of skidd, says fornald. sog. 1, 97, might be seen elves. seidr. 1043 norns and other such fry (filfar ok nornir ok annat ill'^si. heiffr may still come riding with 15 youths and 15 maids (2, 165. 500, but oddr sets little store by her, addresses her as' allra kellinga ormust' poorest (wretchedest) of old women 168. 508. so when the fornm.3, 212 mentions these vagrants, who tell people's fortunes, the same word is used 214 'volvan arma/ miserable

candinavia itself by the gradual deterioration of older beliefs. nowhere is the devil mentioned, though the' footless one' may remind us of the horse-footed. this norse frdlla-jying is more like the meetings of our night-women, whom i take to have sprung out of wise-women and volvas; and this is fully borne out by the nightly excursion of heisr with her party of 30 persons, and that of skuld with elves and norns. thorgers, skuld and hei^ are, like hulda and berhta, purely pagan halfgoddesses, round whom gathers the magic ring-dance; they stir up storm and tempest, they make invulnerable, they prophesy. their seid'-liiallr with four i?roi)s or 'prongs (stulpar, stiklar, fornald. sog, 12. 3, 319 (see suppl, finds nothing to match it in the german witch-world; it does remind us of the delphia

e, under the oalv, at the i^eartree; on the boughs of the tree sits that piper whose help they need in the dance. sometimes they dance at the 'place of execution, under the gallows-tree, in the sand-pit. but for the most part mountains are named as their trystingplaces, hills (at the three hilheln, knolls, three upchen, peaks, in fact, the highest points of a neighbourhood. we must not forget how elves and bilweises are housed in mils (p. 474, nor that the servian vilas and eomance fays dwell on mountains: a notable passage about magic wrought on a mount (puegau, pueg, puy, lat. podium) was quoted p. 411. the fame of particular witch-mountains extends over wide kingdoms, in the same way as high mountains are named after gods, sacrifices, courts of justice. almost all the witch-mountains we

rideth there? she names to him her troll names, and he, answering in song, tells her his poetic names. hence an enchantress is called qyeld-rid'a, evening-rider, sssm. szirmai's notitia comitatns zempleniensis, budac 1803. p. 3; aud hungaria in parabolis p. 158-9- courl. society's communic, mitau 18io. 1, 47^ nocturnal meetings on mountains can also be conn, with other heathen notions: giants and elves reside on mountains. pliny 5, 1 says of mt atlas' incolarum neminem interdiu cerni, silere omnia. noctibus micare crebris ignibus, aegipanum satyrorumque lascivia impleri, tibiarum ac listularum cantu, tympanorum et cymbalorum sonitu strepere' 1054 magic. 143, and myrk-rid'a 77% by wliicli monstrous miscliievous giantwomen are meant, wild women, waldminnes, iarnvi'sjur (p. 483, whom the hero

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

isy sprite. somewhat stronger is the pol. dzieciqjad, child-eater, like the lat. manducus. irish home-sprites are called oluricauns (elfenm. p. 85-114, leprechaun, logheriman (keightley 2, 179; and see suppl. but enough of these names: no doubt many more could be added. it is time to consider the nature and functions of these home-sprites. in stature, appearance and apparel they come very near to elves and dwarfs; legend loves to give them red hair or a red beard, and the pointed red hat is rarely missing. hutchen (hodeke, hoidike, the hildesheim goblin, and hopfenhutel* eisenhiitel take their names from it. a broad-topped mushroom is in dan. called nissehat. the norwegian nissen is imagined small like a child, but strong, clothed in grey, with a red peaky cap, and carrying a blue light at

. saga 66. 2 witches and fays often assume the shape of a cat, and the cat is a creature peculiarly open to suspicions of witchcraft. 3 wilse, ubi supra, entirely agrees: tomtegubben skal have sin til hold unde gamle trder ved stuehuset (boetrder, og derfor har man ej tordet falde disse gandske. to this connexion of home-sprites with tree-worship we shall have to return further on. 510 wights and elves. of king vollmar; but over his chamber-door it was found written, that from that time the house would be as unlucky as it had been prosperous till then, and the scattered estates would never come together again till there were three hardenbergs of hardenstein living at once. both spit and gridiron were long preserved, till in 1651 they disappeared during the lorrain war, but the pot is still

pp. 269. 273, he pulls the coverlets off 1 von steinen s westph. gesch. pp. 777-9. 2 when the cat trims her whiskers, they say it is a sign of guests^ like the white lady (berhta, whose nightly visits are indicated the next morning by the wax that hasdropt from her taper on the manes (deut. sag. no. in wales the 122. people believe that goats have their beards combed out everv fridav night by the elves (croker 3, 204. 4 hence the name futtermdnnchen (confounded at times with petermdnnchen: but often he has one favourite horse that he pays special attention to, taking hay out of the others cribs to bring to him. faye p 44 home-sprite. 511 the beds of sluggards, blows their light out, turns the best cow s neck awry, kicks the dawdling milkmaid s pail over, and mocks her with insulting laught

s mane, hawk s bill, cat s tail, goat s beard, ox s horns and cock s feet) can hardly have been all invented there and then. 2 unless wilse (beskriv. over spyd. 419) has confounded nissen with nocken; yet the german goblin goldemar was likewise musical (ir. elfenm. ixxxiii. wilse, and faye, pp. 43-45, give the best account of the norwegian nissen, and thiele i. 134-5 of the danish. 512 wights and elves. sprites guard treasures, and in nib. 399 siegfried becomes master of the hoard as soon as he has taken alberich s tarnkappe from him. in calderon s darna duende the little goblin wears a large hat: era unfrayle tamanito, y tenia un cucurucho tamano. the swedish tomte i garden looks like a year-old child, but has an old knowing face under his red cap. he shews himself at midday (see chap. xx

o escape the futtermannchen, a farmer built a new house, but the day before he moved, he spied the f. dipping his grey coat in the brook: my little coat here i swill and souse, to-morrow we move to a fine new house. borner s orlagau, p. 246. whoever has the kobold must not wash or comb himself (sommer p. 171. miillenh. 209; so in the case of the devil, ch. xxxiii. extr. from suppl. 514 wights and elves (p. 507, likewise the folet in marie de fr. 2, 140, who grants three wishes (oremens. and the captive marmennill (p. 434, or the sea-wife, does the same. the unfriendly, racketing and tormenting spirits who take pos session of a house, are distinguished from the friendly and goodnatured by their commonly forming a whole gang, who disturb the householder s rest with their riot and clatter, an

s, rackets, and 1 heinrich and ruprecht were once common names for serving-men, as hans and glaus are now. 2 zember about eger in german bohemia (popowitsch 523; at the same time the lausitz idol sompar (supra, p. 71 note) is worth considering. 3 the phrase he knows where barthel gets his must, notwithstanding other explanations, may refer to a home-sprite well-known in the cellar. 516 wights and elves. throws nuts (denis, lesefr. 1, 131; see suppl. further, on this point i attach weight to the swedish jullekar, dan. juleleger, yule-lays, undoubtedly of heathen origin, which at christmas time present christ and certain saints, but replace our man ruprecht by a julbock, julebuk, i.e. a manservant disguised as a goat. 1 this interweaving of jackpudding, fool, klobes and eiipel, of the yule-b

the drinking-horn melt into the circle of valkyrs; and here again we recognise a general beauty pervading all the female spirits, and raising them above the males, whose characteristics come out more individually. in wichtels, dwarfs and goblins, especially in that children s bugbear the man ruprecht, there shews itself a comic faculty derived from the oldest times. through the whole existence of elves, nixes, and goblins there runs a low under-current of the unsatisfied, disconsolate: they do not rightly know how to turn their glorious gifts to account, they always require to lean upon men. not only do they seek to renovate their race by intermarriage with mankind, they also need the counsel and assistance of men in their affairs. though acquainted in a higher degree than men with the hid

he, at the entrance to the klamm; outside the cave stood some appletrees, and with the apples they would pelt the passers-by in fun; remains of their household stuff are still to be seen. to the inhabitants of the valley they were rather friendly than otherwise, and often put a quantity of butter and milk before their house-doors. this last feature is more of a piece with the habits of dwarfs and elves than of giants. just as the elves found the spread of agriculture and the clear ing of their forests an abomination, which compelled them to move out; so the giants regard the woods as their own property, in which they are by no means disposed to let men do as they please. a peasant s son had no sooner begun to cut down a bushy pinetree, than a great stout trold made his appearance with the

a, cap. 176, and in a servian lay. giants. 557 must still be living in the popular traditions of norway and sweden/ and even we in germany may gather something from oral narration, though not much from books. the monk of st. gall (pertz 2, 756) has an eishere (i.e. egisheri, terribilis) of thurgau, but he is a giant-like hero, not a giant. 2 of sacrifices offered to giants (as well as to friendly elves and home-sprites, of a worship of giants, there is hardly a trace. yet in kormakssaga 242 i find blotrisi, giant to whom one sacrifices; and the buttered stone (p. 546) may have been smeared for the giantess, not by her, for it was the custom of antiquity to anoint sacred stones and images with oil or fat, conf. p. 63. as to the gude lubbe whose worship is recorded by bp. gebhard (p. 526, hi

giant (whs. heldensage, pp. 301-16, as divine oden himself (p. 155) and thorr are degraded into diivels and dolts. a still later view (altd. bl. 1, 122) regards riese and recke (hero) as all one. 3 schafarik (slov. star. 1, 258) sees nothing in them but geta and thyrsus; at that rate the national name thussagetae must include both. chapter xix. creation. now that we have treated of gods, heroes, elves, and giants, we are at length prepared to go into the views of ancient times on cosmogony. and here i am the more entitled to take the norse ideas for a groundwork, as indications are not wanting of their having equally prevailed among the other teutonic races. before the creation of heaven and earth, there was an immense chasm called gap (hiatus, gaping, or by way of emphasis gap ginnunga (

, 6 0eo9 e/c twv \i6av tovtwv eyelpai re/cva rc5 aftpadfj (see suppl. the creation of dwarfs is described ambiguously in the edda: according to one story they bred as worms in the proto-giant s flesh, and were then endowed by the gods with understanding and human shape; but by the older account they were created out of the flesh and bones of another giant brimir. all this has to do with the black elves alone, and must not be extended to the light ones, about whose origin we are left in the dark. and other mythologies are equally silent. it. is important and interesting to get a clear view of the grada tion and sequence of the several creations. that in the edda giants come first, gods next, and then, after an intervening deluge, garly spoken of as one whose father got drowned on the apple

ash-trees, fourthly, the race of heroes, fifthly, the iron one of men now living. the omission of a metal designation for the fourth race is of itself enough to make the statement look imperfect. dimmest of all is the second race, which also plato passes over, discussing only daemons, heroes and men: will the diminutive stature of these shorter-lived genii warrant a comparison with the wights and elves of our own mythology? in the third race giants seem to be portrayed, or fighters of the giant sort, confronting as they do the rightful 1 the rabbinic myth supposes a first woman, lilith, made out of the ground like adam [the bible, we know, has two different accounts of man s creation: the first (elohistic) in gen. 1, 27, male and female created he them; the second (jehovistic) in gen. 2, 7

uam capitis supplicio commissi delicti poenam luebat.1 leo (malb. gl. i, 35) has ingeniously put forward an antithesis between a god of war seal or bael, and a god of peace siglie or sithich; nay, by this distinction he explains the brothers bellovesus and sigovesus in livy 5, 34 as servants (vesus= gaelic uis, uais, minister) of beal and sighe, connecting sighe with that silent peaceful folk the elves, who are called sighe (supra, p. 444 n: to beal were offered the may fires, bealtine, to sighe the november fires, samhtheine (peace-fire. in wales too they lighted fires on may 1 and nov. 1, both being called coelcerth (see suppl. i still hesitate to accept all the inferences, but undoubtedly beal must be taken for a divine being, whose worship is likely to have extended beyond the celtic n

we saw how the words animus, spiritus, geist (pp. 439. 461) come to be used of genii, and the slav, dukh is alike breath, breathing, and spirit. wuofcan himself we found to be the all-pervading (p. 133; like vishnu, he is the fine asther that fills the universe. but lesser spirits belong to this element too: gustr, zephyr, blaser (p. 461, blaster, wind-and-weather (p. 548, proper names of dwarfs, elves, giants. in the lithuanian legend the two giants wandu (water) and weyas (wind) act together (p. 579. to the ohg. wetar, os. wedar, as. weder (tempestasj corresponds the slav. veter, vietar (ventus, aer: and to goth, vinds, ohg. wint, the lat. ventus. the various names given to wind in the alvismal (saem. 50a) are easily explained by its properties of blowing, blustering and so forth: oepir

woods and trees were held by the heathen germans has already been shown in chap. iv. to certain deities, perhaps to all, there were groves dedicated, and probably particular trees in the grove as well. such a grove was not to be trodden by profane feet, such a tree was not to be stript of its boughs or foliage, and on no account to be hewn down.1 trees are also consecrated to individual daemons, elves, wood and home sprites, p. 509. minute descriptions, had any such come down to us, would tell us many things worth knowing about the enclosure and main tenance of holy woods, about the feasts and sacrifices held in them. in the indiculus paganiarum we read f de sacris silvarum, quae nimidas vocant. this german word seems to me uncorrupted, but none the easier to understand: it is a plur. mas

given it; a voice out of the tree cries to the hewer, he that hews haspelholz (windlass-wood, shall die. under such a tree, the klinta tall (deal-tree, pine) in westmanland, dwelt a hafs-fru, in fact the pine tree s ra (p. 496; to this tree you might see snow-white cattle driven up from the lake across the meadows, and no one dared to touch its boughs. trees of this kind are sacred to indi vidual elves, woodsprites, homesprites; they are called in swed. 1 as. ellen. the canones editi sub eadgaro rege, cap. 16 (thorpe, p. 396, speak of the sorcery practised on ellenum and eac on oftrum mislicum treowum (in sambucis et in aliis variis arboribus. 2 the god pushkait lives under the elder, and the lettons used to set bread and beer for him beside the tree, thorn. hiarn, p. 43 [in somersetshire

later. afzelius 2, 147 has the story with this addition, that at the second stroke blood flowed from the root, the hewer then went home, and soon iell sick. tbees. 653 bo-trad, in dan. boe-tra (p. 509. under the lime-tree in the hero-book dwarfs love to haunt, and heroes fall into enchanted sleep: the sweet breath of its blossoms causes stupefaction, d. heldenb. 1871, 3, 14-5. 135 (see suppl. but elves in particular have not only single trees but whole orchards and groves assigned them, which they take pleasure in cultivating, witness laurin s rosegarden enclosed by a silken thread. in sweden they call these gardens elftrdd-gdrdar. the greek dryads x and hamadryads have their life linked to a tree, and as this withers and dies, they themselves fall away and cease to be; any injury to bough

ev tlivsdpw iroielv acrfjlata eyevero toiavrr, pausan. ix. 23, 2. and there fore they are called musarum volucres (varro de re rust. 3, 16. a kindermarchen (no. 62) speaks of the queen-bee settling on her favourite s mouth; l if she flies to any one in his sleep, he is accounted a child of fortune. it seems natural, in connexion with these bustling winged creatures, to think of the silent race of elves and dwarfs, which like them obeys a queen. it was in the decaying flesh of the first giant that dwarfs bred as maggots; in exactly the same way bees are said to have sprung from the putrefaction of a bullock s body: apes nascuntur ex bubulo corpore putrefacto/ yarro, 2, 5; amissas reparari ventribus bubulis recentibus cum fimo obrutis/ plin. 11, 20 (23; conf. virg. georg. 4, 284-558. ov. met

ble infern, gen. infernes, e.g. hel. 44, 21, and even shortened it down to fern, hel. 27, 7. 103, 16. 104, 15. 164, 12; so that the poet cited by widekind may actually have said infern instead of hellia. 1 the heathen hellia lay low down toward the north; when hermoftr was sent after baldr, he rode for nine nights through valleys dark and deep (dokva dala ok diupa, the regions peopled by the dark elves (p. 445; he arrived at the river gioll (strepens, over which goes a bridge covered with shining gold; a maiden named mosgirby guards the bridge, and she told him that five fylki of dead men 2 had come over it the day before, and that from this bridge the hellway ran ever lower and northwarder: nisr ok norsr liggr helvegr. this i understand of the proper hall and residence of the goddess, whe

the abode of aides, of halja. out of our halja the goddess, as out of the personal hades, the roman orcus (orig. uragus, urgus, and in the mid. ages still regarded as a monster and alive, pp. 314, 486) there was gradually evolved the local notion of a dwellingplace of the dead. the departed were first imagined living with her, and afterwards in her (it. in the approaches dwelt or hovered the dark elves (see suppl. niflheimr then, the mist-world, was a cold underground region covered with eternal night, traversed by twelve roaring waters, and feebly lighted here and there by shining gold, i.e. fire. the rivers, especially gioll, remind us of lethe, and of styx, whose holy water gods and men swore by. with hvergelmir we may 1 the 0. fr. poem on the quatre fils aimon (cod. 7183 fol. 126 b) ma

16. medieval legends of brandanus and tundalus; that of tanhauser and others like it shall come in the next chap. monkish dreams, visions of princes who see their ancestors in hell, are coll. in d.s. nos. 461. 527. 530. 554; of the same kind is the vision of the vacant chair in the annolied 724, conf. tundalus 65, 7. 4 muspellsheimr is not heaven, nor are the sons of muspell the same as the light elves that live in heaven (p. 445; when surtr has burnt up heaven and earth, vol. lie b b 808 time and world. natives alone can exist in it, hence human beings from our world never pass into it, as into the cold one of the north. it is guarded by a god) named surtr, bearer of the blazing sword. in the word muspell we find another striking proof of the prevalence of on. conceptions all over teutond

HELENA BLAVATSKY NIGHTMARE TALES

ides swiftly,crossing mountain and moor, forest, tunnel and plain, its swinging monotonous motion lulls the worn-outoccupant, the weary and heartsore form, to sleep. in the moving palace the air is warm and balmy. the luxurious vehicle is full of exotic plants; and from alarge cluster of sweet-smelling flowers arises together with its scent the fairy queen of dreams, followed byher band of joyous elves. the dryads laugh in their leafy bowers as the train glides by, and send floatingupon the breeze dreams of green solitudes and fairy visions. the rumbling noise of wheels is graduallytransformed into the roar of a distant waterfall, to subside into the silvery trills of a crystalline brook. thesoul-ego takes its flight into dreamland. it travels through aeons of time, and lives, and feels, a

ying more than once in those forms. it expires as a hero- spirit, and is led bythe pitying walkyries from the bloody battlefield back to the abode of bliss under the shining foliage ofwalhalla. it heaves its last sigh in another form, and is hurled on to the cold, hopeless plane of remorse. itcloses its innocent eyes in its last sleep, as an infant, and is forthwith carried along by the beauteous elves oflight into another body- the doomed generator of pain and suffering. in each case the mists of death aredispersed, and pass from the eyes of the soul-ego, no sooner does it cross the black abyss that separates thekingdom of the living from the realm of the dead. thus "death" becomes but a meaningless word for it, avain sound. in every instance the beliefs of the mortal take objective life

HELENA BLAVATSKY THE KEY TO THEOSOPHY

f nature than ethereal men and women. these forces, as the servile agents of the occultist, may produce various effects; but if employed by elementaries (kamarupas)-in which case they enslave the mediums-they will deceive. all the lower invisible beings generated on the fifth, sixth, and seventh planes of our terrestrial atmosphere are called elementals-peris, devs, djins, sylvans, satyrs, fauns, elves, dwarfs, trolls, norns, kobolds, brownies, nixies, goblins, pinkies, banshees, moss people, white ladies, spooks, fairies, etc, etc. eleusinia (gr) the eleusinian mysteries were the most famous and the most ancient of all the greek mysteries (save the samothracian, and were performed near the hamlet of eleusis, not far from athens. epiphanius traces them to the days of iacchos (1800 bc) they

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

speculator) as to the meaning of the masquerade and folly and antic system which prevails in the catholic application of the christian doctrine at the pre-lent period, and the recurring festivals, or the jovial, mercurial, venus patronised periods. folle: follets (m, follettes (f, folletins (m, folletinnes (f. these are the names of the male and female masquerading, gambolling follies, or fays or elves or sprightly spirits under their various fanciful names, and in their picturesque, sportive, masquerading disguises the pied-populace of that world-turnedupside- down, in the general male and female interchange and frolicsome glorying the carnival, or grotesque (in reality, religious) celebration of all countries. dancing is also sacred in certain senses. the precentor of the cathedrals was

K AMBER THE BASICS OF MAGICK

cups west gabriel fire wands south michael air swords east raphael elementals the magical elements are said to be peopled by spirits and mythological entities called elementals or nature spirits. these are grouped into four main categories- gnome (earth) undine (water) salamander (fire) sylph (air) the basics of magick get any book for free on: www.abika.com 14= dwarfs nymphs jin (genies) fairies elves tritons storm angels brownies mermaids hobgoblins mermen lepricauns sirens harpies elementals are usually only visible to those with clairvoyant sight and are more likely to be seen at night in the mountains or country away from cities- especially if you are tired or sleepy. although elementals exist naturally, it is also possible to create one which will exist for a limited time- no element

KETAB E SIYAH

ours do they work deceits and puzzle the senses of the unwary, working false visions upon those hapless spirits that it does please them to so harass. with illusions and dreams and untrue portents they do make it seem that certain things are real whilst, in truth, such things never were and other things that were most concrete fade away like a dream or fancy. thus, by their malign art, these base elves do contrive to make uncertain what is most true and give the faithful cause for doubt. thus it does seem to me that is most wise that you have been afflicted by some such ruse as it is these wrongful spirits great delight to work upon the innocent and guileless, like yourselves, unknowing of the truth and leading learning into great error. this occurrence of which you tell, truthfully, never

LIBER LXVII THE SWORD OF SONG

self. in any case there is not, there can never be a soul, or sword or armour needing, incapable in time or space or to inflict or suffer. we i think are gradually weeding the soil of dualism. pheugh! drop to the common christian.s view! this is my point; the world lies bleeding (result of sin).i do not care; i will admit you anywhere! i take your premises themselves and, like the droll deceitful elves they are, they yet outwit your plan. i will prove christ a wicked man. free will. herbert spencer. if there is free will how can there be pain or damnation? not-self being an illusion. self or not-self real? chute d.icare. i have pity: had christ any? the sheep and the goats. 500 505 510 515 520 525 530 16 the sword of song (granting him godhead) merciless to all the anguish and distress abo

LINDOW JOHN NORSE MYTHOLOGY A GUIDE TO THE GODS HEROES RITUALS AND BELIEFS

ng over mountains, and going west on a ship was far easier for this seafaring culture. it is helpful to think of three time periods in which the mythology takes place. in the mythic past, the asir created and ordered the world and joined with another group, the vanir, to make up the community of gods. somehow this golden age was disrupted in the mythic present. as dwarfs, humans, and occasionally elves look on and are sometimes drawn into the struggle, the asir and the jotnar fight over resources, precious objects, and, especially, women. the flow of such wealth is all in one direction, from the jotnar to the asir, and in fact one might divide the narratives of the mythic present into those in which the gods acquire something from the giants and those in which an attempt by the giants to a

o mythological poems are volundarkvida (volund fs poem) and alvissmal introduction 13 pages from the famous codex regius of the poetic edda (british library (the words of all-wise. volundarkvida has no gods in it and to us today looks like a heroic poem, but the compiler of codex regius of the poetic edda must have thought that volund fs elfish background was good reason to situate the poem here, elves being creatures from the glower mythology h (neither of the gods nor of the giants. alvissmal has another such creature in alviss, the gall-wise h dwarf who sues for the hand of thor fs daughter and is kept dispensing synonyms by the god until the sun comes up and turns the dwarf to stone. at this point the heroic poems begin, but the gods are by no means wholly absent, especially from the p

ssembly, and all the asynjur in discussion (stanza 14) often the term alfar, gelves, h is used as a parallel, probably because of the alliteration that the poetic form required, but also perhaps because of a fundamental association between the two groups. as she describes the world crumbling about them at ragnarok, for example, the seeress of voluspa asks: gwhat fs with the asir/ what fs with the elves? h (stanza 48, a formula that is repeated in thrymskvida, stanza 7. in the ljodatal section of havamal, odin boasts that he can discern the difference between asir and alfar (stanza 159) and adds that the fifteenth song he has learned was chanted by the dwarf thjodorir, before the doors of delling: ghe chanted strength for the asir/ advancement for the alfar/ and mind for hroptaty lr [odin]

y to vastergotland, sweden, circa 1017, gathered under the title austrfararvisur. often the pagan swedes refused hospitality, and in one verse this refusal is explicitly linked to the alfablot that is going on inside. the verse says that it was an old woman who denied entry, and that she was afraid of the wrath of odin. deities, themes, and concepts 53 this would appear to associate a cult of the elves explicitly with the gods. kormaks saga, chapter 22, has the prophetess thordis give advice to thorvard, who was wounded in a duel with kormak and seeks to be healed. he must get a bull slain by kormak, pour its blood on a hill inhabited by elves, and prepare a feast for them out of the slaughtered meat. although the word alfablot is not used, this too looks like a sacrifice to the elves. cer

given when a child cut its first tooth, that is, when it was around a year old. the notion of frey as an infant among the asir contradicts the myth of the asir-vanir war, in which frey joined the asir as a hostage (human pledge) and at the time was a distinguished man. perhaps for this reason, in gylfaginning snorri has a different account of alfheim: it is, as the name suggests, the abode of the elves.or more precisely, the light-elves; the dark-elves (only snorri has this distinction) live below the earth. no connection between frey and the elves is known from other sources. alfheimar (plural) was also according to medieval historiography the name of the geographic district between the mouths of the gota and glom (norse raum) rivers in the coastal border districts between sweden and norw

d the elves is known from other sources. alfheimar (plural) was also according to medieval historiography the name of the geographic district between the mouths of the gota and glom (norse raum) rivers in the coastal border districts between sweden and norway. the sogubrot af fornkonungum reports that the people who lived there were fairer than others, which could indicate an association with the elves, but the name of the district probably is derived from a word meaning a gravel layer under a field. 54 norse mythology alfodr (all-father) odin name, found in skaldic and eddic poetry and frequent in the gylfaginning in snorri fs edda. in gylfaginning the very first question put by gylfi/gangleri is gwho is the foremost or eldest of all the gods? h har answers, gthat one is called alfodr in

men/ i expect that you know, dwarf. h the questions themselves concern vocabulary: what is something called, by which thor seems to desire a list of synonyms. in his responses alviss provides these synonyms according to the races or groups of beings in the mythology. the groups are not always quite the same, but humans, gods, and giants are constants, and vanir (as opposed to the gods in general, elves, dwarfs, and the dead occur frequently. generally the everyday word is assigned to humans and the other terms are from the poetic vocabulary. frequently the words assigned to the gods have an elegant feel, while those assigned to the giants feel heavy or clumsy, although admittedly such feelings are to a certain extent subjective. the categories thor requests are as follows: earth, heaven, m

ured him a drink. 11 [loki] hail asir, hail asynjur and all the very holy gods, except that one ass, who sits further in, bragi, on the bench. 12 [bragi] steed and sword will i give you of my riches, and bragi will thus fix it for you with a ring; lest you repay jealousy to the gods; do not provoke the gods to anger at you. 13 [loki] horse and arm rings will you ever lack both, bragi; of asir and elves who are in here you are the most wary of battle and most shy of a shot. 14 [bragi] i know that if i were outside, as i am inside come into agir fs hall, your head i would carry in my hands i see that for your lying. 15 [loki] you are brave in your seat, you will never do thus, bragi, you adornment of the bench. go your way, if you are angry you seem not brave at all. bragi fs cowardice is no

3 the thirteenth century, although the dating is difficult. this version of the saga opens with an account of the learned prehistory and tells about starkad aludreng. starkad abducts alfhild, the daughter of king alf of alfheimar, after she has reddened the altar (horgr) with blood at a great disablot one autumn. the prefix alf- means gelf, h and although there is no other evidence connecting the elves with the disablot, on its face the text offers a mythological model for human behavior. the ceremony takes place at the home of a king, is presided over by a woman (one indeed of royal lineage, and involves the spilling of blood, presumably from an animal that was sacrificed. angered at the abduction of his daughter, king alf calls on thor, who subsequently kills starkad and restores alfhild

ri in gylfaginning, one of the four harts that gnaws on yggdrasil. dvalin is mentioned in stanza 11 of voluspa in the catalog of dwarfs, then again in stanza 17, as the catalog of dwarfs is drawing to a close, when the gdwarfs in 98 norse mythology dvalin fs group h are mentioned. in stanza 145 of havamal, dvalin stands as a representative of the dwarfs, along with odin for the asir, dain for the elves, and alsvinn for the giants. according to stanza 16 of alvissmal, the dwarfs call the sun gdvalin fs deluder h (or so the expression is understood, as a reference to the sun turning dwarfs to stone. when, then, fafnismal, stanza 13, says that some of the norns are of the family of the asir, some are of the elves, and some are the daughters of dvalin, it seems apparent that the dwarfs are wha

there follows a catalog of dwarfs that takes up several stanzas. thus voluspa actually has more information on dwarfs than on the gods. the names deities, themes, and concepts 99 in this and other catalogs of dwarfs suggest something about their characteristics: they are associated with the dead, with battle, with wisdom, with craftsmanship, with the supernatural, and even to some extent with the elves. it is not clear why the arrival of giant maidens in voluspa should provoke a crisis involving the dwarfs. however, the response appears to have something to do with the creation of order in the already existing community of dwarfs, or the creation of troops of dwarfs themselves. what these dwarfs do is to create ghuman likenesses, h and it is not implausible that these are the human beings

tled boar (hyndluljod, stanza 7) and obtained a necklace (sorla thattr, which is probably a rather late text, perhaps the brisinga men. besides making precious objects for the gods, the dwarfs may also have supported them with magic. according to havamal, stanza 160, 100 norse mythology odin learned a charm first sung by the dwarf thjodrorir: g[h]e sang wealth for the asir/ and prosperity for the elves/ mind for hroptaty lr. h hroptaty lr is odin, and to have endowed him with mind would be a great gift. however, in the overall scheme of scandinavian mythology, the dwarfs appear to occupy a position closer to that of the giants than to some kind of allies of the gods. the flow of goods is always from the dwarfs to the gods, never the reverse, and sometimes hostilities are involved, as when

the earth or in rocks or mountains is deeply rooted. alviss tells thor that he lives down under the earth, under a stone. when odin sent for the fetter gleipnir, the direction was down. here, however, and in skaldskaparmal as well, in the story of the acquisition of gold from andvari, snorri calls the destination svartalfaheim (world of the blackelves, which suggests that for him the category of elves and dwarfs was somewhat blurred. snorri tells us in gylfaginning that the dwarfs originated as maggots in the flesh of the proto-giant ymir, whose body the gods used to fashion the cosmos. snorri also gives dwarfs a cosmological function and equates them with the cardinal directions when he writes that the dwarfs nordri (north, sudri (south, austri (east, and vestri (west) hold up the sky. i

further reading: on the names of the dwarfs and their implications, see chester n. gould, gdwarf-names in old icelandic, h publications of the modern language association 44 (1929: 949.967, and lotte motz, gnew thoughts on dwarf-names in old icelandic. h fruhmittelalterliche studien 7 (1973: 100.117 (with an epilogue by dietrich hoffmann. motz also contributed several other studies of dwarfs: gof elves and dwarfs, h arv 29.30 (1973.1974: 93.127; gthe craftsman in the mound, h folklore 88 (1977: 46.60; and the wise one of the mountain: a study in folklore, goppinger arbeiten zur germanistik, 379 (gottingen: kummerle, 1983. deities, themes, and concepts 101 eggther in voluspa, stanza 42, the herdsman of a giantess: he sat there on a mound and played a harp, the herdsman of a giantess, happy

bergbua thattr; hymiskvida; ymir elli (old-age) old woman with whom thor wrestles when he visits utgarda-loki. thor is unable to throw elli, and in the end he loses the match when one of his knees touches down. only later does utgarda-loki explain that thor fs performance was extraordinary, for old age could only make him kneel. elli is found only in snorri fs gylfaginning. see also utgarda-loki elves medieval icelandic alfar, sg. alfr, mythological beings. the formula gasir and elves h is a commonplace in eddic poetry, and as ragnarok approaches in voluspa, the seeress asks gwhat fs with the asir/ what fs with the elves? h this same line is echoed in thrymskvida. despite this usage, however, deities, themes, and concepts 109 and despite the appearance of the elves in other lists of mytho

he asir/ what fs with the elves? h this same line is echoed in thrymskvida. despite this usage, however, deities, themes, and concepts 109 and despite the appearance of the elves in other lists of mythological beings, such as those in alvissmal, where vocabulary items of the mythological races are cataloged, little concrete is known about them. the only important figure explicitly assigned to the elves is volund: the eddic poem volundarkvida calls him prince of the alfar (stanzas 13 and 32, and gcountryman of the alfar h (stanza 10. but he has no interaction with elves in or outside of the poem, and although he does marry a swan maiden and fly off on wings at the end of the poem, his skill as a smith would suggest association with the dwarfs, as his cognate wayland the smith confirms. nor

(elf-world; there lives that people, which is called the light-elves, but the dark-elves dwell down in the earth, and they are unlike in appearance and much more unlike in experience. the light-elves are fairer than the sun in appearance, but the dark-elves are blacker than pitch. h a few lines later, snorri has har tell gylfi/gangleri that there are three heavens, the highest of which the light-elves alone inhabit. insofar as they live in the earth, the dark-elves would appear to be similar, or more likely identical to, the dwarfs. twice snorri says the dwarfs live in svartalfaheim (world-of-the-black-elves, and whether he intended a distinction between the dark-elves and black-elves is unknown, as in fact is any distinction among the elves outside of snorri. the relative lack of informa

abit. insofar as they live in the earth, the dark-elves would appear to be similar, or more likely identical to, the dwarfs. twice snorri says the dwarfs live in svartalfaheim (world-of-the-black-elves, and whether he intended a distinction between the dark-elves and black-elves is unknown, as in fact is any distinction among the elves outside of snorri. the relative lack of information about the elves in the mythology is made more tantalizing by the references retained in medieval icelandic tradition to the alfablot. in recent scandinavian folklore elves are important as supernatural nature beings in danish and icelandic tradition. see also asir; alfablot; alfheim; volund references and further reading: two readable treatments in english are those of jon hnefill a.alsteinsson, gfolk narra

n medieval icelandic tradition to the alfablot. in recent scandinavian folklore elves are important as supernatural nature beings in danish and icelandic tradition. see also asir; alfablot; alfheim; volund references and further reading: two readable treatments in english are those of jon hnefill a.alsteinsson, gfolk narrative and norse mythology, h arv 46 (1989: 115.122 (reprinted as ggiants and elves in mythology and folktales, h in jon hnefill a.alsteinsson, a piece of horse liver: myth, ritual, and folklore in old icelandic sources, 129.139 (reykjavik: haskolautgafan, 1998, and lotte motz, gof elves and dwarfs, h arv 29.30 (1973.1974: 93.127. 110 norse mythology eyrgjafa one of nine giant mothers, perhaps of heimdall, listed in hyndluljod, stanza 37 (part of the gshort voluspa h. see a

servant, is asked to look into the matter. frey explains that the gleaming arms of a maiden at gymir fs farmstead have captivated him: deities, themes, and concepts 121 small figure from rallinge, sweden, possibly frey, and if so probably used as an amulet (statens historika museum, stockholm) 7. the maiden is more dear to me than to any young man, in days of yore; no one wishes, of the asir and elves, that the two of us come together. given frey fs horse and sword, skirnir sets out to woo the girl on his master fs behalf. at gymir fs homestead he is challenged first by a shepherd, then by the girl herself, gerd. invited in (though she fears, gerd says, that he may be the slayer of her brother, skirnir begins his blandishments. gerd refuses first golden apples and then the ring draupnir

presentation of 122 norse mythology the gerd myth, snorri says that frey fought the giant beli without his sword and killed him with the antler of a hart. according to grimnismal, stanza 5, the gods gave alfheim to frey as a gift in days of yore when he cut his first tooth, and this was therefore presumably frey fs dwelling place. snorri, on the other hand, assigns alfheim to the so-called light-elves. frey has two precious objects, the ship skidbladnir (although snorri deities, themes, and concepts 123 large grave mounds at gamla uppsala, sweden. according to snorri fs ynglinga saga, the historical frey was buried in such a mound (courtesy of roger buton) in ynglinga saga assigns this ship to odin) and the boar gullinborsti (goldbristle) or slidrugtanni. both these objects were made by t

MAGIC AND SPELLS

d of absorption or a rod of negation (if pointed at the manifestation rather than the wielder. it can be thwarted or counterspelled by dispel magic, and theoretically a spellfire wielder could counterspell another's spellfire. however, spellfire is a supernatural ability and does not provoke an attack of opportunity when used, nor is it subject to spell resistance. secret lore since the days when elves, dwarves, giants, and dragons ruled a faerun of trackless forest and unspoiled wilderness, those who could manipulate the weave have sought deeper understanding, greater power, and hidden knowledge in the hope of gaining an advantage over their enemies. the early human empires were no different. the imaskari mastered the lore of gates and portals, transporting thousands of hapless slaves fro

creature must make a concentration check to use any spell or spell-like ability. the dc is 10+ points of damage dealt+ spell level (an opponent hit by a moon blade while casting a spell must make the usual concentration check to avoid ruining the spell in addition to the check on its next turn) the moon blade spell has no connection with the magic items known as moonblades borne and made by some elves. arcane material component: a small candy made with wintergreen oil. moon path evocation [force] level: hth 5, moon 5- components: v, s, m/df casting time: 1 action range: medium (100 ft+ 10 ft./level) effect: a variable-width, glowing white stair or bridge of translucent force up to 15 ft./level long-(see text) duration: 1 minute/level (d) saving throw: none (see text) spell resistance: no

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

"the twilight of the gods" click to enlarge the nine worlds of the odinic mysteries. the nordic mysteries were given in nine chambers, or caverns, the candidate advancing through them in sequential order. these chambers of initiation represented the nine spheres into which the drottars divided the universe (1) asgard, the heaven world of the gods (2) alf-heim, the world of the light and beautiful elves, or spirits (3) nifl-heim, the world of cold and darkness, which is located in the north (4) jotun-heim, the world of the giants, which is located in the east (5) midgard, the earth world of human beings, which is located in the midst, or middle place (6) vana-heim, the world of the vanes, which is located in the west (7) muspells-heim, the world of fire, which is located in the south; 8) sv

d darkness, which is located in the north (4) jotun-heim, the world of the giants, which is located in the east (5) midgard, the earth world of human beings, which is located in the midst, or middle place (6) vana-heim, the world of the vanes, which is located in the west (7) muspells-heim, the world of fire, which is located in the south; 8) svart-alfa-heim, the world of the dark and treacherous elves, which is under the earth; and (9) hel-heim, the world of cold and the abode of the dead, which is located at the very lowest point of the universe. it is to be understood that all of these worlds are invisible to the senses, except midgard, the home of human creatures, but during the process of initiation the soul of the candidate--liberated from its earthly sheath by the secret power of th

of the nibelungen. in wagner's wonderful opera cycle, the ring of the nibelungen, alberich makes himself king of the pygmies and forces these little creatures to gather for him the treasures concealed beneath the surface of the earth. besides the pygmies there are other gnomes, who are called tree and forest sprites. to this group belong the sylvestres, satyrs, pans, dryads, hamadryads, durdalis, elves, brownies, and little old men of the woods. paracelsus states that the gnomes build houses of substances resembling in their constituencies alabaster, marble, and cement, but the true nature of these materials is unknown, having no counterpart in physical nature. some families of gnomes gather in communities, while others are indigenous to the substances with and in which they work. for exam

iences of salverte, anthony todd thomson says "the fayes and fairies are evidently of scandinavian origin, although the name of fairy is supposed to be derived from, or rather [is] a modification of the persian peri, an imaginary benevolent being, whose province it was to guard men from the maledictions of evil spirits; but with more probability it may be referred to the gothic fagur, as the term elves is from alfa, the general appellation for the whole tribe. if this derivation of the name of fairy be admitted, we may date the commencement of the popular belief in british fairies to the period of the danish conquest. they were supposed to be diminutive aerial beings, beautiful, lively, and beneficent in their intercourse with mortals, inhabiting a region called fairy land, alf-heinner; co

MASTERING WITCHCRAFT

survived, however, in heavily christianized form. they were the remaining offspring of the fallen angels. neither devils, like satan and his cohorts, nor angels, but somewhere between the two. neither good nor bad, merely indifferent. it is at this point that organized christianity began to take a hand, and bore down heavily on all those suspected of either having consorted with or actually being elves or "faery folk" the heresy trials of the waldenses, albigenses, and knights templar had spanned the twelfth, thirteen, and fourteenth centuries, as mother church consolidated herself and waged war against the forces of dissolution and darkness manifesting as rival doctrinal factions within her bosom. it was not till the fifteenth century that the actual cult of witchcraft became established

to the north as the "abode of death" and the watchtower of the north is sometimes known as the "glass castle" glass is here symbolically analogous with unbreakable adamant, and this "land behind the north wind" refers to that vast abyss of death through which we all must pass before being reborn into the world of men again. it is also, of course, a direct reference to the vitrified towers of the elves. your magical implements, or "weapons" may be assigned to the various watchtowers, but here opinion differs considerably as to their correct assignation. many witches tend to use the cabalistic identification of the rod to fire, sword to air, pentacle to earth, cup to water. the cup seems to be about the one implement about which no one is in any doubt. more traditional, perhaps, is the conc

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

continents on earth in primeval times called appala-chia, tyrhennia, beringia, fennoscandia, and oceania. our present continents areremnants of these. beneath them were literally thousands of miles of subterranean pas-sages, caverns, and refuges. some of these remain today and experts know that manyof them were not made naturally. many of our quaint myths and tales, like those ofdwarves, trolls, elves, the little people and the scandinavian king under themountain, for example, concern these subterranean worlds. almost all the nativeamerican indian tribes speak of their original residence beneath the surface of theearth. the pursuers, the victors of the war in the heavens, erroneously thinking that their ene-mies were on tiamat utterly annihilated it. this horrific act and its subsequent c

ve license? grendel this monster grim was called,march-river mighty, in moorland living,in fen and fastness; fief of the giantsthe hapless wight a while had keptsince the creator his exile doomed.on kin of cain was the killing avengedby sovran god for slaughtered abel.ill fared his feud, and far was he driven,for the slaughter's sake, from sight of men.of cain awoke all that woful breed,etins and elves and evil-spirits,as well as the giants that warred with godweary while: but their wage was paid them!(beowulf- prelude, episode 1) old world disorder22atlantis, alien visitation, and genetic manipulation on atlantis, the peoples of the sequestered colonies of original earth inhabitants, fore-warned of this coming rebellion, would have been prepared to vacate the precincts andoverthrow the ty

MOTTA MARCELO THE COMMENTARIES OF AL

as to rule men's bodies for a generation like alexander, or their minds for an epoch like plato, cannot be destroyed or diminished by any conceivable force. when this talisman comes forth from its fortress, its action begins. the ancient jewish rabbins knew this, and taught that before eve was given to adam the demon lilith conceived by the spilth of his dreams, so that the hybrid race of satyrs, elves and the like began to populate the secret places of the earth which are not sensible by the organs of the normal man. i take it as certain that every offering of this talisman infallibly begets children on one plane or another of this our cosmos, whose matter is so varied in kind. such a child must partake of its father's nature; and its character will be determined, partly by the environmen

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

oncluding this subject, attention should be drawn to the fact that, in more modern times, this beautiful idea of animating all nature in detail reappears under the various local traditions extant in different countries. thus do the oceanides and nereides live again in the mermaids, whose existence is still believed in by mariners, whilst the flower and meadow nymphs assume the shape of those tiny elves and fairies, who were formerly believed to hold their midnight revels in every wood and on every common; indeed, even at the present day, the irish peasantry, especially in the west, firmly believe in the existence of the fairies, or "good people" as they are called. the winds. according to the oldest accounts, aolus was a king of the aolian islands, to whom zeus gave the command of the wind

PHILIP NEIL MYTHS LEGENDS EXPLAINED

to deal out fates to mankind, and it was on yggdrasil that the supreme god odin willingly sacrificed himself, hanging in torment for nine long nights before he could seize the runes of power. yggdrasil supported nine worlds, set in three layers. at the top was asgard, the realm of the aesir, or warrior gods, vanaheim, the realm of the vanir, or fertility gods, and aflheim, the realm of the light elves. in the middle, linked to asgard by the rainbow bridge bifrost, was midgard (middle earth, the realm of mortal men, and also jotunheim, the world of the giants, nidavellir, the home of the dwarfs, and svartalfheim, the land of the dark elves. below was niflheim, the realm of the dead, and its citadel hel. the ninth world is sometimes said to be hel and sometimes the primeval fire of muspell

icked him into letting them bind him with two chains called laeding and dromi by teasing him that he would not be able to escape. he did so with ease. but then they bound him with a magical chain and he was unable to escape. he will remain bound until the final cataclysmic battle of ragnarok (see above. magic fetter fenrir is bound by an unbreakable fetter called gleipnir. it was made by the dark elves from the sound of a cat s footfall, a woman s beard, a mountain s roots, a bear s sinews, a fish s breath, and a bird s spittle. it was as soft and smooth as silk. the battle of ragnarok ragnarok, sometimes called the twilight of the gods, is the final cataclysm that will destroy this world and the gods. after three terrible winters, a universal war will break out and the god loki now an ene

ROBERT KIRK WALKER BETWEEN WORLDS

dimensions. despite his important role as a churchman and literary figure, he became wrapped in the otherworldly traditions. robert kirk is said, to this day, to be entrapped in the otherworld; in the aberfoyle region of scotland he is reckoned not to have died, but to have been translated into fairyland. it should be emphasized that the celtic fairyland is not a realm of preface xiii cozy little elves and sprites, but as kirk describes it, an entire world with powerful beings living in it according to their own natural laws. we also know from early irish tradition that the sidh or fairy people were the old gods and goddesses, and on a more primal level were the ancestors of the people of the land. a curious tale is related of attempts to bring about kirk's return, and the historical kirk

ved http//www.dreampower.com/kirk_wbw/pg_10.htm (8 of 8 [10/9/2001 12:34:12 am] robert kirk- walker between worlds(pages 21-29) flip to page# 21 the secret commonwealth robert kirk's text edited and annotated by r j stewart. this entire text is copyright(c) 1997, 1998 an essay of the nature and actions of the subterranean and for the most part invisible people, heretofore going under the names of elves fauns and fairies or the like among the low-country scots, and termed hubhsisgedh, caiben, lusbarten, and siotbsudh among the tramontaines [highlanders] or scottish-irish, as they are described by those who have the second sight and now, to occasion further inquiry, collected and compared. of the subterranean inhabitants 1. these siths or fairies, which they call sluaghmaith or the good peop

SATANGEL

he ancient syrians and canaanites to mean deity. exael (hebrew. fallen angel who often dwells amongst mortals. atrributed with teaching men how to make war machines, and the fashion of jewelry from silver and gold. fairy (old french, phairee, to dream. the shining ones who are the ancestral dead, also considered the spawn of lilith and lucifer, descended from the fallen angels. closely related to elves, otherwise called the shining ones. fates (greek. originally the three weavers of men s destiny they ere identified as actually being denizens of hell by the medieval demonologist alphonsus de spina. focalor, forcalor, furcalor (goetia, 41st spirit. duke commanding 30 legions. appears as a man with griffin s wings. kills and drowns men, overthrows warships, controls wind and sea. originally

satan and beelzebuch, that pains and torments will come upon you in the day of judgement and in that eternal day when god will come like a fiery furnace to judge the living and the dead k (the conjuration of malign spirits dealing in the bodies of people, as it is done by saint peter, fifteenth century. exorcism ii in the name of the father, and the son, and the holy spirits, amen. i conjure you, elves and all kinds of demons, of the night and of the day, by the father, and the son, and the holy spirit, and the undivided trinity, and by the intercession of the most blessed and glorious ever virgin mary, by the prayers of the prophets, by the merits of the patriarchs, by the intercession of the angels and archangels, by the intervention of the apostles, by the passion of the martyrs, by the

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

ritain s most gifted clairvoyants to see if he might be able psychically to verify the girls accounts of fairies near cottingley. the psychic sat down with elsie and frances in the little valley and found that he was able to see even more of the fairy realm because of his mediumistic abilities. according to his great sensitivity, the entire glen was alive with many types of elemental spirits wood elves, gnomes, fairies, and graceful water sprites around the valley and stream. try as he might, though, the clairvoyant was unable to project to the fairies the amount of psychic energy necessary to allow them to materialize. it appeared that only the young girls had the unique blend of innocence and wonder that could somehow supply the fairies with the necessary energy to permit them to attain

that is all-encompassing and adhered to in an organized church or institution. elemental spirits a lower order of spirit beings, said to be usually benevolent and dwell in the nature kingdom as the life force of all things in nature, such as minerals, plants, animals, and the four elements of earth, air, fire and water; the planets, stars, and signs of the zodiac; and hours of the day and night. elves, brownies, goblins, gnomes, and fairies are said to be among these spirits. knockings/rappings tapping sounds said to be coming from deceased spirits in an attempt to communicate with or frighten the living. materialization something that appears suddenly, as if out of nowhere. in the paranormal it might be a ghost or spirit that suddenly appears to take on a physical form. medium in the par

and is magnetized by an electric current that flows through a surrounding coil. elemental spirits a lower order of spirit beings, said to be usually benevolent and dwell in the nature kingdom as the life force of all things in nature, such as minerals, plants, animals, and the four elements of earth, air, fire and water; the planets, stars, and signs of the zodiac; and hours of the day and night. elves, brownies, goblins, gnomes, and fairies are said to be among these spirits. elixir something that is a mysterious, magical substance with curative powers believed to heal all ills or to prolong life and preserve youthfulness. from the arabic al-iksir and the greek xerion, meaning dry powder for treating wounds. enchantments things or conditions which possess a charming or bewitching quality

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

n the dreams and imaginations of present-day humans, and sometimes the monsters turn out to be real. 57 chapter exploration apelike monsters bigfoot orang pendek skunk ape yeti creatures of the night chupacabra ghoul golem imp incubus jersey devil succubus vampire werewolf monsters of land, sea, and air dragons loch ness and other lake monsters sea serpents thunderbirds wee folk and their friends elves fairies gnomes goblins gremlins leprechauns menehune mermaids nisse selkies trolls actors who faced (or became) movie monsters introduction some psychologists have suggested that there is something within the human psyche that craves monsters and mysterious creatures. for some individuals, the very idea that vampires, werewolves, and chupacabras are out there, lurking in the shadows, makes t

sical. since the beginning of time, the human race and the wee folk have shared this planet, experiencing a strange, symbiotic relationship. in such cultures as ancient rome, the household spirits were called lares, and the tradition of each home having its own guardian of the hearth survived throughout most of europe. although the great majority of modern people stereotypically envision fairies, elves, brownies, and so forth gamboling about only in the woodlands, there are long traditions of friendly spirits who guard the home and look after the barn, stables, and farm animals. in many traditions, especially in the british isles and scandinavia, the fairy folk were supernormal entities who inhabited a magical kingdom beneath the surface of the earth. in all traditions, the wee people are

le are t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d mysterious creatures 99 depicted as possessing many more powers and abilities than humans, but somehow they are strongly dependent on human beings and from time to time they seek to reinforce their own kind by kidnapping both human children and adults. while the wee people and their associated entites elves, gnomes, and leprechauns are most often depicted as sweet, little winged tinkerbells and jolly forest creatures in bright costumes and pointed hats, each of the fairy folk and their kin have a dark side. some of the nursery tales throughout the centuries have depicted a certain mischievous nature to the wee people, but the creatures can become downright nasty even dangerous if provoked. medi

and the dastardly dark ones. scottish lore developed to perceive the t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 100 mysterious creatures kindly elves as the seelie court and the nasty spirits as the unseelie court. scandinavians also called the elves the huldre folk and envisioned two principle divisions of the beings. there were the lovely, charming elves, who easily passed for humans and who loved to join in folk dances and in village parties. these elves, especially the females of the bunch, could easily seduce any human male into obeying their will. the male elves, though appearing handsome and dashing in the firelight of a village festival, would usually be exposed as ugly when moonlight struck them in the forests. the danes also noticed

for humans and who loved to join in folk dances and in village parties. these elves, especially the females of the bunch, could easily seduce any human male into obeying their will. the male elves, though appearing handsome and dashing in the firelight of a village festival, would usually be exposed as ugly when moonlight struck them in the forests. the danes also noticed that even the attractive elves occasionally betrayed themselves with a long cowlike tail that popped out of their dress or trousers. in contemporary presentations, elves are usually portrayed as jolly creatures, humanlike in appearance, but extremely diminutive in size, who love teasing humans and playing pranks on them. m delving deeper bord, janet. fairies: real encounters with little people. new york: dell publishing

little people. new york: dell publishing, 1998. dubois, pierre, with roland sabatier and claudine sabatier, illustrators. the great encyclopedia of fairies. new york: simon& schuster, 2000. froud, brian. good faeries, bad faeries. new york: simon& schuster, 1998. jones, alison, ed. larousse dictionary of world lore. new york: larousse, 1995. keightley, thomas. the world guide to gnomes, fairies, elves, and other little people. new york: random house, 2000. mack, carol k, and dinah mack. a field guide to demons, fairies, fallen angels, and other subversive spirits. new york: henry holt, 1999. rose, carol. spirits, fairies, leprechauns, and goblins: an encyclopedia. new york: w. w. norton, 1998. spence, lewis. the fairy tradition in britain. london: rider, 1948. fairies according to those w

ttp//www. bergen.com/yourtime/lc14200103146.htm. dubois, pierre, with roland sabatier and claudine sabatier, illustrators. the great encyclopedia of fairies. new york: simon& schuster, 2000. froud, brian. good faeries, bad faeries. new york: simon& schuster, 1998. jones, alison, ed. larousse dictionary of world lore. new york: larousse, 1995. keightley, thomas. the world guide to gnomes, fairies, elves, and other little people. new york: random house, 2000. mack, carol k, and dinah mack. a field guide to demons, fairies, fallen angels, and other subversive spirits. new york: henry holt, 1999. more than just a fairy story. the kingston guardian, february 12, 2001 [online] http/ www.thisislocallondon.co.uk/local_london/news/ weird/2001/february12/ed01120201.htm. rose, carol. spirits, fairies

allondon.co.uk/local_london/news/ weird/2001/february12/ed01120201.htm. rose, carol. spirits, fairies, leprechauns, and goblins: an encyclopedia. new york: w. w. norton, 1998. gnomes traditionally, gnomes are most often represented as gnarled, wrinkled, hunched old men who have been assigned to guard some ancient treasure. over the years, the entities have been confused with images of mischievous elves, fun-loving fairies, or dwarves working in diamond mines, but classically, the role of the gnome is that of a supernatural guardian who can release the treasures of the earth to the earnest alchemist or magician. the gnome, according to the alchemists of the renaissance, had the ability to move through the earth in a manner similar to a human moving through air or a fish through water. the a

whose element was fire, and the gnome, whose element was earth, and combine their energies with air and water to create gold from base metals. the name applied to the guardian of the earth s treasures is thought to be derived from the greek genomos, earth-dweller. popular images of little men and women with pointed hats who inhabit flower gardens and forests have most likely confused gnomes with elves. m delving deeper bord, janet. fairies: real encounters with little people. new york: dell publishing, 1998. dubois, pierre, with roland sabatier and claudine sabatier, illustrators. the great encyclopedia of fairies. new york: simon& schuster, 2000. froud, brian. good faeries, bad faeries. new york: simon& schuster, 1998. jones, alison, ed. larousse dictionary of world lore. new york: larou

little people. new york: dell publishing, 1998. dubois, pierre, with roland sabatier and claudine sabatier, illustrators. the great encyclopedia of fairies. new york: simon& schuster, 2000. froud, brian. good faeries, bad faeries. new york: simon& schuster, 1998. jones, alison, ed. larousse dictionary of world lore. new york: larousse, 1995. keightley, thomas. the world guide to gnomes, fairies, elves, and other little people. new york: random house, 2000. mack, carol k, and dinah mack. a field guide to demons, fairies, fallen angels, and other subversive spirits. new york: henry holt, 1999. rose, carol. spirits, fairies, leprechauns, and goblins: an encyclopedia. new york: w. w. norton, 1998. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d myster

little people. new york: dell publishing, 1998. dubois, pierre, with roland sabatier and claudine sabatier, illustrators. the great encyclopedia of fairies. new york: simon& schuster, 2000. froud, brian. good faeries, bad faeries. new york: simon& schuster, 1998. jones, alison, ed. larousse dictionary of world lore. new york: larousse, 1995. keightley, thomas. the world guide to gnomes, fairies, elves, and other little people. new york: random house, 2000. mack, carol k, and dinah mack. a field guide to demons, fairies, fallen angels, and other subversive spirits. new york: henry holt, 1999. rose, carol. spirits, fairies, leprechauns, and goblins: an encyclopedia. new york: w. w. norton, 1998. spence, lewis. the fairy tradition in britain. london: rider, 1948. gremlins although gremlins a

the gremlin throng occurred during world war ii, one stills hears on occasion a pilot cussing a mechanical failure in his aircraft as having been caused by a gremlin attack. m delving deeper froud, brian. good faeries, bad faeries. new york: simon& schuster, 1998. jones, alison, ed. larousse dictionary of world lore. new york: larousse, 1995. keightley, thomas. the world guide to gnomes, fairies, elves, and other little people. new york: random house, 2000. stern, dave. the great gremlin caper. fate (december 2001: 8 13. leprechauns the classic tale of the leprechaun is that of the irishman catching one of the wee folk and demanding to be given the little fellow s crock of gold. in these stories, the sly leprechaun always manages to trick the greedy lout who has grabbed him by causing the

sly leprechaun always manages to trick the greedy lout who has grabbed him by causing the human to glance away from him for even a moment. once a human takes his or her eyes off the leprechaun he or she has somehow managed to glimpse in the first place, the wee one has the power to vanish in a flash. the origin of the leprechaun derives from a tale much like the old story of the shoemaker and the elves. the leprechaun, dressed in his bright green clothing with a red cap and a leather apron, was originally known as the cheerful cobbler, a wee person who takes delight in repairing humans shoes for a reward of a bowl of porridge. the countryfolk of ireland take their wee folk seriously, and they know better than to disturb the mounds or raths in which the leprechauns dwell. those who would wa

the workmen dug a second hole four feet outside of the mound and dropped the pole in there. and that was where it stood as solid as the emerald isle for many years to come. m delving deeper froud, brian. good faeries, bad faeries. new york: simon& schuster, 1998. jones, alison, ed. larousse dictionary of world lore. new york: larousse, 1995. keightley, thomas. the world guide to gnomes, fairies, elves, and other little people. new york: random house, 2000. mack, carol k, and dinah mack. a field guide to demons, fairies, fallen angels, and other subversive spirits. new york: henry holt, 1999. rose, carol. spirits, fairies, leprechauns, and goblins: an encyclopedia. new york: w. w. norton, 1998. spence, lewis. the fairy tradition in britain. london: rider, 1948. menehune the menehune are th

ost polynesians, however, the prevailing accounts of the menehune are told as if the beings have always been members of a spirit race that coexists with humans. the menehune often serve as guardians and guides for the people, and the help of the little vanishing ones is sought in all tasks, from erecting a home to building a canoe. much like the old european traditions of setting out food for the elves to come at night and assist the farmer or shoemaker, workers in hawaii will sometimes set out sweets to insure the cooperation of the menehune in the completion for their work project. the menehune are highly regarded as engineers, and very often construction workers in hawaii will ask a traditional priest, a kahuna, to ask the blessing of the menehune before any major building has begun. to

c mound of silbury hill. she likened the doubleringed circle with 33 scroll-like bands between the rings to a beltane wheel, an ancient symbol used at celtic fire festivals on may day. pringle has not been alone in suggesting that a nonhuman intelligence is perpetrating these mysterious manifestations, perhaps a familiar nonhuman intelligence, such as that group of beings commonly called fairies, elves or devas, which has played a significant role in the myths and legends of every planetary culture for centuries. on july 19 21, 2002, a three-day conference of leading crop circle investigators was held in somerset, england. andy thomas, an organizer of the meeting, commented that his 11 years of experience in investigating the enigma had convinced him of only one thing that not all the circ

and is magnetized by an electric current that flows through a surrounding coil. elemental spirits a lower order of spirit beings, said to be usually benevolent and dwell in the nature kingdom as the life force of all things in nature, such as minerals, plants, animals, and the four elements of earth, air, fire and water; the planets, stars, and signs of the zodiac; and hours of the day and night. elves, brownies, goblins, gnomes, and fairies are said to be among these spirits. elixir something that is a mysterious, magical substance with curative powers believed to heal all ills or to prolong life and preserve youthfulness. from the arabic al-iksir and the greek xerion, meaning dry powder for treating wounds. enchantments things or conditions which possess a charming or bewitching quality

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

the tribespeople also refer to the medicine or magic circle. if anyone stepped inside one, he or she could disappear for months or years or a lifetime. m delving deeper bord, janet. fairies: real encounters with little people. new york: dell publishing, 1998. dubois, pierre. the great encyclopedia of fairies. new york: simon& schuster, 2000. keightley, thomas. the world guide to gnomes, fairies, elves, and other little people. new york: random house, 2000. rose, carol. spirits, fairies, leprechauns, and goblins: an encyclopedia. new york: w. w. norton& co, 1998. spence, lewis. the fairy tradition in britain. london: rider and co, 1948. garlic some naturally formed amulets can be worn or kept to ward off evil. garlic reportedly keeps one safe from vampires, and also repels evil spirits. fo

and is magnetized by an electric current that flows through a surrounding coil. elemental spirits a lower order of spirit beings, said to be usually benevolent and dwell in the nature kingdom as the life force of all things in nature, such as minerals, plants, animals, and the four elements of earth, air, fire and water; the planets, stars, and signs of the zodiac; and hours of the day and night. elves, brownies, goblins, gnomes, and fairies are said to be among these spirits. elixir something that is a mysterious, magical substance with curative powers believed to heal all ills or to prolong life and preserve youthfulness. from the arabic al-iksir and the greek xerion, meaning dry powder for treating wounds. enchantments things or conditions which possess a charming or bewitching quality

THE GOD OF THE WITCHES

ghosts:"the shriking gobblings each where howling flew, the furies roare, the ghosts and fairies yell."the swedish bishop, olaus magnus, writing in 1555, says that "there were nightwalkers that used to encloseand strangely to disturb the field-keepers looking to their charge, with prodigious and wonderful sights ofdivers kinds, the inhabitants thereabouts call this nightly sport of monsters, the elves dance (plate xiv. 1).in the stories of fairies it is not uncommon to find that the mortal is frightened at meeting the little people:"she was not a little terrified at seeing, though it was midday, some of the old elves of the blue petticoat.[2]but the most alarming of all the fairies was robin goodfellow until shakespeare made him subordinate tooberon. the evidence shows that robin was not

er behalf to thequeen of ffarie, meaning the devil. in almost every case of so-called witchcraft, from joan of arc in 1431down to the middle or end of the seventeenth century, the most damning evidence against the accused wasacquaintance with the fairies; proof of such acquaintance meant, with very rare exceptions, condemnation tothe stake. these fairies were not the little gossamer-winged flower-elves of children's tales, but creatures offlesh and blood, who inspired the utmost fear and horror among the comfortable burgher folk of the towns,and filled the priests and ministers of the christian church with the desire to exterminate them.the number of recorded marriages between "mortals" and fairies is another proof that fairies were the samesize as ordinary folk and that they were human. t

and is roofed with turf on which shrubs are growing. it is one of agroup of similar huts, which from the outside have the appearance of little hills or mounds, which is perhapswhat john walsh[4] meant when he said that he consulted the fairies on hills. the inhabitants are smaller thanthe man who is speaking to them, but they are not dwarfs or midgets. this then is clear evidence of the beliefin elves and fairies at the date of the picture, i.e. 1555, and is proof not only of the human nature of the fairiesand of their close resemblance to the neolithic people but also of the survival of the neolithic andbronze-age folk and their civilisation as late as the sixteenth century.the fairies, then, were the descendants of the early people who inhabited northern europe; they were pastoralbut no

human lady and asks her tosave him:then would i never tire, janet, in elvish land to dwell; but aye at every seven years they pay the teind[*1] to hell, and i am sae fat and fu' o' flesh i fear 'twill be myself.in view of the fact that ceremonial cannibalism was practised, young tamlane's physical condition has asinister significance.in a cumberland tale[18] it is said that "every seven years the elves and fairies pay kane[*2] or make anoffering of one of their children to the grand enemy of salvation, and they are permitted to purloin one of thechildren of men to present to the fiend; a more acceptable offering, i'll warrant, than one of their own infernalbrood that are satan's sib-allies, and drink a drop of the deil's blood every may morning".in early times the dying god or his substitu

TYSON DONALD SOUL FLIGHT

ranges between two feet and four feet. shamans have described many of the spirits with whom they communicate as being of smaller than normal human stature,50 and the familiar spirits of witches are often diminutive. why fairies and other similar spirits should be of less than normal height when they come in human forms is not apparent. fairies are known as the "little people" on this account, and elves and dwarfs, who appear along with fairies in old tales, are also usually described as of less than normal height. the more noble and exalted a fairy, the more likely it is to be of human, or nearly human, dimensions. fairies of royal or noble blood possess an inhuman beauty, but common fairies resemble common farmers and other country folk. those scholars incapable of accepting any other tha

there are spirits of the earth, water, air and fire (or ether)-definite intelligent astral entities residing and functioning in each of those media. in mediaeval literature, these earth-spirits are often called gnomes, while the waterspirits are spoken of as undines, the air-spirits as sylphs, and the ether-spirits as salamanders. in popular language they are known by many names-fairies, pixies, elves, brownies, peris, djinns, trolls, satyrs, fawns, kobolds, imps, goblins, good people-some of these titles being applied only to one variety, and others indiscriminately to all.lo2 according to theosophy, they are completely inhuman and have no connection with our line of spiritual evolution. leadbeater described them as "frequently human in shape and somewhat diminutive in size" they can tak

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