“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.”

“All three of the English types I have mentioned can, I think, be accounted for as the results of the presence of different cultures, existing side by side in the country, and who were the creation of the folk in ages distantly removed one from another. In a word, they represent specific " strata" of folk-imagination. The most diminutive of all are very probably to be associated with a New Stone Age conception of spirits which haunted burial-mounds and rude stone monuments. We find such tiny spirits haunting the great stone circles of Brittany. The "Small People," or diminutive fairies of Cornwall, says Hunt, are believed to be "the spirits of people who inhabited Cornwall many thousands of years ago. "The spriggans, of the same area, are a minute and hirsute family of fairies" found only about the cairns, cromlechs, barrows, or detached stones, with which it is unlucky to meddle." Of these, the tiny fairies of Shakespeare, Drayton, and the Elizabethans appear to me to be the later representatives. The latter are certainly not the creation of seventeenth-century poets, as has been stated, but of the aboriginal folk of Britain.”

“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.”

“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.”

“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.”

“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!”

“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.”