Simon & Schuster, Belletristik, Good Faeries/Bad Faeries (Englisch, Brian Froud, 1998)

Introduction from Bad Faeries Although people nowadays tend to think of faeries as gentle little sprites, anyone who has encountered faeries knows they can be tricksy, capricious, even dangerous. Our ancestors certainly knew this. Folklore is filled with cautionary tales about the perils of faery encounters, and in centuries past there were many places where people did not dare to go a-hunting for fear of little men. The idea that the world is full of spirit beings both bad and good is one we find in the oldest myths and tales from cultures the world over. In ancient Greece, the Neoplatonist Porphyry (c. 232-c. 305 A.D.) wrote that the air was inhabited by good and bad spirits with fluid bodies of no fixed shape, creatures who change their form at will. These were certainly faeries. Porphyry explained that the bad spirits were composed of turbulent malignity and created disruptions whenever humans failed to address them with respect. The Romans acknowledged the presence of faery spirits called the Lares, who, when venerated properly at the hearth (the heart) of the household, protected the home and family. The Lares were ruled over by their mother, Larunda, an earth goddess and faery queen. The Roman bogeymen were the Lemures, dark spirits of the night. They had all the traits of bad faeries and had to be placated by throwing black beans at them while turning one's head away. In northern Europe, the maggots emerging from the dead body of the giant Ymir transmuted into light and dark elves -- light elves inhabiting the air, dark elves dwelling in the earth. Persian faeries, known as the peri, were creatures formed of the element of fire existing on a diet of perfume and other exquisite odors. The bad faeries of Persia, called the dev, were forever at war with the peri, whom they captured and locked away in iron cages hanging high in trees. Other faery creatures, both benevolent and malign, appear in tales from many far-flung lands: the laminak of Basque folklore, the grama-devata of India, the jinn of Arabia, the hsien of China, the yumboes of West Africa, the underhill people of the Cherokee...and numerous other spirits who have both plagued and aided humankind since the world began. In the early seventeenth century, a certain Dr. Jackson held the view that good and bad faeries are simply two sides of the same coin: "Thus are the fayries from difference of events ascribed to them, divided into Good and Bad, when it is by one and the same malignant fiend that meddled in both, seeking sometimes to be feared, otherwiles to be loved." An English text from the sixteenth century states that "there be three kinds of fairies, the black, the white and the green, of which the black be the woorst" -- although in Shakespeare's The Merry Wives of Windsor (1602), another group of faeries was added: "faeries black, grey, green and white," with little indication as to their nature. In old Scotland, there was no doubt that there were only two groups of faeries: the Gude Fairies and the Wicked Wichts. In the former category was the Seelie Court (the good or blessed court), a host of faeries who were benefactors to humans, giving bread, seeds, and comfort to the needy. These faeries might give secret help in threshing, weaving, and household chores, and were generally kind -- but they were strict in their demands for appropriate reparation. The Unseelie Court, by contrast, were fearsome creatures, inflicting various harms and ills on man and beast alike. In The Fairy Faith in Celtic Countries (1911), the American folklorist W.Y. Evans Wentz asserted that the faery race had the power to destroy half the human race yet refrained from doing so out of ethical considerations. Lady Gregory (the Irish folklorist, playwright, and patron of W B. Yeats) held the faeries in rather less awe she claimed they were merely capricious and mischievous, like unruly children. In modern life, we.