“If we turn now to such vestiges of cult as are associated otherwise than with time and season, we discover a definite recognition of the survival of these nearly a century ago. Keightley, the old fairy mythologist, who did such yeoman service in the collection of much valuable elfin lore, says, as long ago as 1850, when referring to the confused nature of his subject: 'Indeed it could not well be otherwise, when we recollect that all these beings (the larger and greater fairies) once formed part of ancient and exploded systems of religion and that it is chiefly in the traditions of the peasantry that their memorial has been preserved.”

“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.”

“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.”

“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!”

“...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.”

“It must be understood that in some cases the process by which a god or goddess degenerates into a fairy may occupy centuries, and that in the passage of generations such an alteration may be brought about in appearance and traits as to make it seem impossible that any relationship actually exists between the old form and the new. This may be accounted for by the circumstance that in gradually assuming the traits of fairyhood the god or goddess may also have taken on the characteristics of fairies which Already existed in the minds of the folk, the elves of a past age, who were already elves at a period when he or she still flourished in the full vigour of godhead. For in one sense Faerie represents a species of limbo, a great abyss of traditional material, into which every kind of ancient belief came to be cast as the acceptance of one new faith after another dictated the abandonment of forms and ideas unacceptable to its doctrines. The difference between god and fairy is indeed the difference between religion and folk-lore.”

“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.”