55 Enchanting Fairy Quotes

In a world brimming with stories of magic and wonder, fairy tales hold a special place in our hearts. These timeless narratives, often imbued with whimsy and wisdom, captivate our imaginations and offer glimpses into realms where anything is possible. Within these stories, fairy quotes emerge as sparkling gems, each one rich with enchantment and insight. Whether you’re a lifelong fan of mystical tales or a newcomer seeking a touch of magic, this curated collection of the top 55 enchanting fairy quotes is sure to inspire and transport you to a world of dreams and fairy dust. Step into this journey of words and let yourself be swept away by the captivating charm of fairies and their eternal echoes of hope and transformation.

1. “Let us proceed under the assumption that the fairy folk do exist, and that I am not a gibbering moron.” - Eoin Colfer

2. “Faërie contains many things besides elves and fays, and besides dwarfs, witches, trolls, giants, or dragons; it holds the seas, the sun, the moon, the sky; and the earth, and all things that are in it: tree and bird, water and stone, wine and bread, and ourselves, mortal men, when we are enchanted.” - J.R.R. Tolkien

3. “You’re here!” She repeated, wrapping her arms around his neck and her legsaround his hips. He’d dropped his bags as she’d ran, and now he cupped her bottom in his large hands...His heart gave a giant thump, all the way down from his chest to his stomach,and as she smiled up at him he lowered his head and devoured her mouth,smile and all. Her lips were just as warm, and just as soft as he remembered, and her mouth tasted like peaches and cinnamon and Corinne Carol-Anne and without thought he pushed her back against the hallway wall and kissed her and kissed her and kissed her as though all their time apart would disappear in that frantic mating of tongue and lips and teeth. He wanted to take her into himself, all of her, and keep her warm and safe and happy, just like this moment when sheburst with joy, just to see him.--Wounded(Green and Cory, after being apart)” - Amy Lane

4. “I will love you forever,” I murmured, and he stroked the hair off of my forehead.I will hold you to that.” His face was grim and his voice was sober—hetouched my handprint of chaos as he said it, and I knew in my bones that it was a solemn vow, and not a sweet or a kind offering of love at all. Green would make me live if he had to crack the foundations of the world.” - Amy Lane

5. “Hush,” I said. “I’m here, and I’m not letting you out of my sight anytime soon so keep holding me tight.” I looked down, a little more than afraid of plummeting hundreds of feet down.- Breena to Kian, Silver Frost” - Kailin Gow

6. “Tink was not all bad: or, rather, she was all bad just now, but, on the other hand, sometimes she was all good. Fairies have to be one thing or the other, because being so small they unfortunately have room for one feeling only at a time. They are, however, allowed to change, only it must be a complete change.” - J. M. Barrie

7. “I'm here!" I said..."I'm read to go home!" As if they couldn't see me. As if I couldn't remember what it had been like, fluttering next to someone's ear and whispering into it. How the whole earth was like a musical instrument that we could play effortlessly....I could not fly. My sister was not there. My heart was broken.” - Carolyn Turgeon

8. “There is no law stronger than that ofmagic. - Kian” - Kailin Gow

9. “Shed no tear! oh, shed no tear!The flower will bloom another year.Weep no more! oh, weep no more!Young buds sleep in the root’s white core.Dry your eyes! oh, dry your eyes!For I was taught in ParadiseTo ease my breast of melodies,— Shed no tear.Overhead! look overhead!‘Mong the blossoms white and red—Look up, look up! I flutter nowOn this fresh pomegranate bough.See me! ’tis this silvery billEver cures the good man’s ill.Shed no tear! oh, shed no tear!The flower will bloom another year.Adieu, adieu—I fly—adieu!I vanish in the heaven’s blue,— Adieu, adieu!- Fairy Song” - John Keats

10. “O, sir,' murmured Sheila, still on her knees, 'please forgive me.''Forgive you! 0, la, la, la!' cunningly cried the droll, and strutting like an actor. 'Forgiveness is easy, is it not? O, yes, it is nothing. You are a young woman full of pride. O. yes! - but that is nothing. And full of penitence, and that is nothing, too. Pride is nothing, penitence nothing, forgiveness nothing, but even a bargain in farthings must be paid to be made, and I am a plain business man. What costs nothing brings no balm, and you would not like that, you would not like that, now would you?' (“The Bogey Man”)” - A.E. Coppard

11. “Humph,' he said, with a disagreeable air, 'the universe does its work very quietly.' (“The Bogey Man”)” - A.E. Coppard

12. “I am Shiloh, whose box you stole. Your godmother's sickness lies in your own keeping, you can heal her in a moment. Make me your slave, and I must do your will.''You can do this,' Sheila said, 'without my taking a gift from you; you are wise and skilled. O do it, sir, and I will bless your name for ever.''Pooh! what is the good of that?' said he. 'No, I serve a master, the King of Kings, but we are emptiness itself without your mortal alloy. Do as I bid and I will serve you like a queen. And if you fear me you have only to put me to sleep and I shall sleep for seven hundred years.''No,' said the tempted girl slowly, 'not even for godmother can I do this; you are full of evil. Lies, lies! Why do you lie so?' 'O,' Shiloh said, 'because I am weary, and dissimulation is stimulation.' 'I don't understand that.' 'Well, it is so.' He yawned and yawned. 'Besides, I am the Other Side of things. All you think good may be bad, all you think bad may be good.' 'And I don't understand that.' Shiloh replied: 'Strong meat for men and lily buds for maids; did Ajax feed on apples?''I beg your pardon, sir,' said Sheila.” - A.E. Coppard

13. “Somehow the idea of Montgomery as a fairy doesn't have the same effect on me as it appears to have on you.-Raphael” - Nalini Singh

14. “A lot of the stories were highly suspicious, in her opinion. There was the one that ended when the two good children pushed the wicked witch into her own oven...Stories like this stopped people thinking properly, she was sure. She'd read that one and thought, Excuse me? No one has an oven big enough to get a whole person in, and what made the children think they could just walk around eating people's houses in any case? And why does some boy too stupid to know a cow is worth a lot more than five beans have the right to murder a giant and steal all his gold? Not to mention commit an act of ecological vandalism? And some girl who can't tell the difference between a wolf and her grandmother must either have been as dense as teak or come from an extremely ugly family.” - Terry Pratchett

15. “It was about a girl who helps an ugly old woman who turns out to be a good fairy in disguise. Inner values versus shallow appearances.” - Connie Willis

16. “But this is not to say that a highly specialized body of belief such as that associated with Faerie is not capable of subsidiary explanations apart from this very general conclusion, specially in connection with those later and accretive ideas which must have grown up around it. Admittedly there is a common basis for the origin of all beliefs associated with the origin of spirits, which is to be found alone in the doctrine of animism. This notwithstanding, and with all due respect to the warnings of Krappe, Hartland, and others concerning the risks accruing to the scientific classification of spiritual forms, certain types of spirits with markedly separate characteristics have assuredly been conceived, and have been given diverse denominations and descriptions by those who believed in their existence. Of this the fairy type is indeed a case in point; and however correct it may be to say that it cannot basically be separated from the ghost, the goblin, or the demon, it has, in the course of ages, assumed characteristics which in a secondary sense distinguish it sufficiently from all of these to permit the scientific observer, and to some extent the peasant or the savage, to rank it as a separate variety of spirit, if not as a distinct species.” - Lewis Spence

17. “For it is a true fact that faeries, just like people, very often find that a full belly and a good friend are all that they need to be happy.” - C.S. Einfeld

18. “Quite a number of writers comment on the decidedly human character of the fairies, but it must be obvious that practically all supernaturals partake of human traits, more usually unpleasant ones, being as they are the projections of man's fear and imagination and created by him, psychologically, in his own image. Fairies are frequently described as being peevish, irritable, and revengeful to a degree. Grant Stewart says rather unmercifully of the Scottish fairies that "their appetites are as keen as their inclinations are corrupt and wicked.” - Lewis Spence

19. “As regards the prohibition on the utterance of the fairy name by mortals, either that of the species as a whole, or of individuals, it his undoubtedly issued from sources exceedingly ancient. It is implicit in animistic belief that the name of a man or spirit is a vital part of the individual. In some remoter areas of the world a person's name is still regarded as being equally vital or important with his spirit or soul, and to know it and pronounce it presumes power over the person or spirit to whom it belongs. Supernatural beings in general are indeed exceedingly touchy upon the subject of their names being freely bandied about, and to this rule fairies are no exception. It is for this reason that the fays have bestowed upon them such alternative titles or sobriquets as 'the good neighbours,' or 'the wee folk.' 'We find,' says Wentz, 'that taboos of a religious and social character are as common in the living fairy-faith as exorcisms. The chief one is against naming the fairies.''Gin ye ca' me fairy / I'll wark ye muck Ie tarrie [trouble],' says an old Scottish rhyme which popular belief put into the mouths of the elves. 'The fairies,' remarks Robert Chambers, 'are said to have been exceedingly sensitive upon the subject of their popular appellations. They considered the term 'fairy' disreputable.” - Lewis Spence

20. “It must not be thought, however, that in pagan Ireland Fairyland was altogether conceived as a Hades or place of the dead. We have already seen that in some of its types and aspects it was inherently nothing of the sort; as when, for example, it came to be confused with the Land of the Gods. In all likelihood these separate paradises and deadlands of a nature so various were the result of the stratified beliefs of successive races dwelling in the same region. A conquering race would scarcely credit that its heroes would, after death, betake themselves to the deadland of the beaten and enslaved aborigines. The gods of vanquished races might be conceived as presiding over spheres of the dead for which their victors would have nothing but contempt, and which, because of that very contempt, might come to be conceived as hells or places of a debased and grovelling kind, pestiferous regions which only the spirits of despised "natives" or the undesirable might inhabit.” - Lewis Spence

21. “But I find it necessary to repeat in this particular place that the division into classes, which is so salient a part of modern demonology, had, and has, little significance for primitive man or for the peasant in a comparatively low state of mental development. To such people, spirits of all kinds - fairies, the ghosts of the dead, and even witches and water-kelpies - are all creatures of the supernatural class between which he scarcely differentiates.” - Lewis Spence

22. “To sum up: all nature-spirits are not the same as fairies; nor are all fairies nature-spirits. The same applies to the relationship of nature-spirits and the dead. But we may safely say that a large proportion of nature-spirits became fairies, while quite a number of the dead in some areas seem to take on the character of nature-spirits. We cannot expect any fixity of rule in dealing with barbaric thought. We must take it as it comes. It bears the same relationship to "civilized" or folk-lore theory as does the growth of the jungle to a carefully designed and meticulously labelled botanical garden. As Victor Hugo once exclaimed when writing of the barbaric confusion which underlies the creative function in poetry: 'What do you expect? You are among savages!” - Lewis Spence

23. “On the conversion of the European tribes to Christianity the ancient pagan worship was by no means incontinently abandoned. So wholesale had been the conversion of many peoples, whose chiefs or rulers had accepted the new faith on their behalf in a summary manner, that it would be absurd to suppose that any, general acquiescence in the new gospel immediately took place. Indeed, the old beliefs lurked in many neighbourhoods, and even a renaissance of some of them occurred in more than one area. Little by little, however, the Church succeeded in rooting out the public worship of the old pagan deities, but it found it quite impossible to effect an entire reversion of pagan ways, and in the end compromised by exalting the ancient deities to the position of saints in its calendar, either officially, or by usage. In the popular mind, however, these remained as the fairies of woodland and stream, whose worship in a broken-down form still flourished at wayside wells and forest shrines. The Matres, or Mother gods, particularly those of Celtic France and Ireland, the former of which had come to be Romanized, became the bonnes dames of folklore, while the dusii and pilosi, or hairy house-sprites, were so commonly paid tribute that the Church introduced a special question concerning them into its catechism of persons suspected of pagan practice. Nevertheless, the Roman Church, at a somewhat later era, reversed its older and more catholic policy, and sternly set its face against the cultus of paganism in Europe, stigmatizing the several kinds of spirits and derelict gods who were the objects of its worship as demons and devils, whom mankind must eschew with the most pious care if it were to avoid damnation.” - Lewis Spence

24. “At Bealltainn, or May Day, every effort was made to scare away the fairies, who were particularly dreaded at this season. In the West Highlands charms were used to avert their influence. In the Isle of Man the gorse was set alight to keep them at a distance. In some parts of Ireland the house was sprinkled with holy water to ward off fairy influence. These are only a mere handful out of the large number of references available, but they seem to me to reveal an effort to avoid the attentions of discredited deities on occasions of festival once sacred to them. The gods duly return at the appointed season, but instead of being received with adoration, they are rebuffed by the descendants of their former worshippers, who have embraced a faith which regards them as demons. In like manner the fairies in Ireland were chased away from the midsummer bonfires by casting fire at them. At the first approach of summer, the fairy folk of Scotland were wont to hold a "Rade," or ceremonial ride on horseback, when they were liable to tread down the growing grain.” - Lewis Spence

25. “I should add, however, that, particularly on the occasion of Samhain, bonfires were lit with the express intention of scaring away the demonic forces of winter, and we know that, at Bealltainn in Scotland, offerings of baked custard were made within the last hundred and seventy years to the eponymous spirits of wild animals which were particularly prone to prey upon the flocks - the eagle, the crow, and the fox, among others. Indeed, at these seasons all supernatural beings were held in peculiar dread. It seems by no means improbable that these circumstances reveal conditions arising out of a later solar pagan worship in respect of which the cult of fairy was relatively greatly more ancient, and perhaps held to be somewhat inimical.” - Lewis Spence

26. “...some evidence seems to exist that an idea prevailed that in the fairy sphere there is a reversal of the seasons, our winter being their summer. Some such belief seems to have been known to Robert Kirk, for he tells us that 'when we have plenty they [the fairies] have scarcity at their homes.' In respect of the Irish fairies they seem to have changed their residences twice a year: in May, when the ancient Irish "flitted" from their winter houses to summer pastures, and in November, when they quitted these temporary quarters.” - Lewis Spence

27. “This brings me to the question of the antiquity of the belief in fairies and to the associated problem of the existence of strata or stages in fairy belief. The antiquity of the belief is revealed by the wide distribution of tales concerning fairies, while it is also indicated by the antipathy of the elves to iron and salt - ancient taboos both. Not only so, but many traits respecting fairies, especially shape-shifting and the belief in their semi-corporeal state, are eloquent of primitive notions. That the process of the fairy belief witnessed more than one stage of development in the course of successive ages appears more than probable. 'The fairies of one race,' remarks Wentz, 'are the people of the preceding race.' If this statement lacks a certain precision, one realizes the implication; that is, that the ghosts or gods of a preceding race may come to be regarded by their successors as fairies.” - Lewis Spence

28. “As Mr. R. U. Sayee has well said: 'It should be clear a priori that fairy lore must have developed as a result of modifications and accretions received in different countries and at many periods, though we must not overlook the part played by tradition in providing a mould that to some extent determines the nature of later additions.' It must also be self-evident that a great deal of confusion has been caused by the assumption that some spirit-types were fairies which in a more definite sense are certainly not of elfin provenance. In some epochs, indeed, Faerie appears to have been regarded as a species of limbo to which all 'pagan' spirits - to say nothing of defeated gods, monsters, and demons - could be banished, along with the personnel of Olympus and the rout of witchcraft. Such types, however, are usually fairly easy of detection.” - Lewis Spence

29. “Which story do you want to hear my child?"he picked him up and made him sit on his lap."Tell us the story of that fairy who lived in a house of wafers,had a garden of chocolate trees and a pond full of goldfishes,"the child wrapped his arms around his shoulder.” - Chitralekha Paul

30. “The country people, indeed, did not always clearly distinguish between the Fairies and the dead. They called them both the 'Silent People'; and the Milky Way they thought was the path along which the dead were carried to Fairyland.” - Hope Mirrlees

31. “Life isn't a fairytale but we can make it like a fairytale” - Lucy 'Aisy

32. “They've been stealing mortals away for centuries, but they can't have you.” - Melissa Marr

33. “He had many strange sights to keep him cheerful or to make him sad. I asked him had he ever seen the faeries, and got the reply, 'Am I not annoyed with them?' I asked too if he had ever seen the banshee. 'I have seen it,' he said, 'down there by the water, batting the river with its hands.' ("A Teller of Tales")” - W.B. Yeats

34. “There are some doubters even in the western villages. One woman told me last Christmas that she did not believe either in hell or in ghosts. Hell she thought was merely an invention got up by the priest to keep people good; and ghosts would not be permitted, she held, to go 'trapsin about the earth' at their own free will; 'but there are faeries,' she added, 'and little leprechauns, and water-horses, and fallen angels.' I have met also a man with a mohawk Indian tattooed upon his arm, who held exactly similar beliefs and unbeliefs. No matter what one doubts one never doubts the faeries, for, as the man with the mohawk Indian on his arm said to me, 'they stand to reason.' Even the official mind does not escape this faith. ("Reason and Unreason")” - W.B. Yeats

35. “By the Hospital Lane goes the 'Faeries Path.' Every evening they travel from the hill to the sea, from the sea to the hill. At the sea end of their path stands a cottage. One night Mrs. Arbunathy, who lived there, left her door open, as she was expecting her son. Her husband was asleep by the fire; a tall man came in and sat beside him. After he had been sitting there for a while, the woman said, 'In the name of God, who are you?' He got up and went out, saying, 'Never leave the door open at this hour, or evil may come to you.' She woke her husband and told him. 'One of the good people has been with us,' said he. ("Village Ghosts")” - W.B. Yeats

36. “Your American fairytales end that way.  Real fairytales end in blood or tears.” - Luna Lindsey

37. “Unseelie dreams make unseelie fae.” - Luna Lindsey

38. “And there, on that road, that very minute, he started to play - the most lonesome music that them priests ever in their lives heard. It brought water out o' their teeth, so it did.” - Eddie Lenihan

39. “There'll be no more music, Father. But there'll be this!" He stepped into the dark, picked up the knife, and held it under their noses. "Go home. Tell your people what you saw and heard here tonight. And tell 'em that anyone we catch on these roads after dark anymore... this is what they'll get. Now that I know we're never to see the face o' God, we have nothing to lose. So, make sure you have your message right, Father, 'cause there'll be no other warning.” - Eddie Lenihan

40. “He's charmed by her as if she were some fairy!" continued Arabella. "See how he looks round at her, and lets his eyes rest on her. I am inclined to think that she don't care for him quite so much as he does for her. She's not a particular warm-hearted creature to my thinking, though she cares for him pretty middling much-- as much as she's able to; and he could make her heart ache a bit if he liked to try--which he's too simple to do.” - Thomas Hardy

41. “WEST SALEM ~ October 2011A sudden vision, fraught with malevolence and darkness, obscured her sight. The face of a menacing figure turned from the shadows of his grisly handiwork and stared at Sorcha.Her muscles tensed. By the Goddess, could he see her?Please! No!She wanted to scream, to run, but the vision ensnared her into the horrific moment like a fly in a spider's web.” - Chérie De Sues

42. “In my view the study of fairy origins assumes a greater degree of importance than popular opinion is wont to concede to it. Indeed, the ideas associated with it strike at the very roots of human belief and primitive methods of reasoning. It is scarcely to be questioned that the explanation of fairy origins is of the utmost value to the better comprehension of primitive religion. Later it will be made clear that, for the writer at least, the whole tradition of Faerie reveals quite numerous and excellent proofs of its former existence as a primitive and separate cult and faith, more particularly as regards its appearance and tradition in these islands.” - Lewis Spence

43. “Fairies in Ireland are sometimes as big as we are, sometimes bigger, and sometimes, as I have been told, about three feet high.” - William Butler Yeats

44. “In all likelihood fairies of larger stature were ancient gods in a state of decay, while their diminutive congeners were the swarming spirits of primitive imagination.” - Lewis Spence

45. “Some discussion of the nature and temperament of the fairies is necessary in view of its possible bearing on their origin. J. G. Campbell tells us that in the Highlands of Scotland they were regarded as "the counterparts of mankind, but substantial and unreal, outwardly invisible." They differ from mortals in the possession of magical power, but are strangely dependent in many ways on man. They are generally considered by the folk at large as of a nature between spirits and men. "They are," says Wentz, "a distinct race between our own and that of spirits.” - Lewis Spence

46. “It is frightfully difficult to know much about the fairies, and almost the only thing for certain is that there are fairies wherever there are children.” - J.M. Barrie

47. “We designate the spirit of the well as 'she' because in most of her personifications she takes a female form, though not invariably. She appears in many guises - ghost, witch, saint, mermaid, fairy, and sometimes in animal form, often as a sacred fish - and her presence permeates well lore, and indeed water lore generally.” - Colin Bord

48. “David tells me that fairies never say 'We feel happy': what they say is, 'We feel dancey'.” - J.M. Barrie

49. “Do you remember what I told you that first time at Taki's? About faerie food?""I remember you said you ran down Madison Avenue naked with antlers on your head", said Clary, blinking silver drops off her lashes.” - Cassandra Clare

50. “There is a latent fairy in all women, but look how carefully we have to secrete her in order to be taken seriously. And fairies come in all shapes, colours, sizes and types, they don't have to be fluffy. They can be demanding and furious if hey like. They do, however, have to wear a tiara. That much is compulsory.” - Dawn French

51. “No mortal ear could have heard the kelpie passing through the night, for the great black hooves of it were as soundless in their stride as feathers falling.” - Mollie Hunter

52. “Just roll me in fairy dust and call me a unicorn.” - Lita Burke

53. “She was never going to get used to how much the Faeries seem to stare at her, as if dissecting her and examining the little pieces inside her like a science project.~Ever Fire: A Dark Faerie Tale #2” - Alexia Purdy

54. “...loving a fairy lady with a magic song will leave you desolate on a cold hillside ... but from there you can see the stars...” - John Geddes

55. “... even though two decades and several years had gone by since [she] first decided to be a fairy, even though Lizabeth Kane now stood five feet six inches tall in her stocking feet, even though she was thirty two years old - she still had aspirations of growing up to be a fairy.” - Janet Evanovich