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Fenoderee, or Phynnodderee. Статья из «Эльфийского словаря» К.Бриггс

Fenoderee, or Phynnodderee [fin-ord-er-ree]

There are about five ways of spelHng the name of this, which is generally described as the Manx brownie. Indeed, he fulfils all the functions of a brownie, though he is more like lob-lie-by-t he-fire, whom Milton calls 'the lubbard fiend'.

He is large, hairy and ugly, but of enormous strength. There is a story, told by Sophia Morrison in Manx Fairy Tales, that when the Fenoderee was working in Gordon he happened to meet the blacksmith one night and offered to shake hands with him. The blacksmith prudently held out the sock of a plough which he was carrying, and Fenoderee twisted it almost out of shape, and said with satisfaction: 'There's some strong Manxmen in the world yet.' Similar tales are told about Ossian in his old age and about the last of the pechs.

Curiously enough, this uncouth creature is said to have been once one of the ferrishyn, banished from Fairyland. He had fallen in love with a mortal girl who lived in Glen Aldyn, and had absented himself from the Autumn Festival to dance with her in the Glen of Rushen. For this he had been transformed into a hairy shape and banished until Doomsday. He still kept a kindly feeling for humanity, however, and willingly performed all sorts of tasks when his help was needed.

Black Annis. Статья из «Эльфийского словаря» К.Бриггс

Black Annis

Черная Эннис

Ведьма-людоедка с синим лицом и железными когтями, которая жила, как считалось, в пещере в Данских Холмах в Лейстершире. У входа в пещеру рос зеленый дуб, в котором она, как говорили, пряталась и подстерегала заблудившихся детей и ягнят. Пещеру, называвшуюся Домом Черной Эннис, она вырыла в горе собственными когтями.

Существовал обычай в пасхальный Понедельник с раннего утра проводить охоту с приманкой от Дома Черной Эннис до дома Мэра Лейстершира. Приманкой служила дохлая кошка, вымоченная в анисовом семени. Этот обычай отмер в конце XVIII века.

Brown Man of the Muirs. Статья из «Эльфийского словаря» К.Бриггс

Brown Man of the Muirs


Дух-хранитель диких зверей, обитающий в Пограничье. Хендерсон приводит рассказ о встрече с ним, который мистер Сёртиз, автор «Истории Дёрхэма», прислал сэру Вальтеру Скотту.

В 1744 году два молодых человека охотились на болотах близ Элсдона, и остановились подкрепиться и отдохнуть возле горного ручья. Младший пошел к ручью напиться воды и, нагнувшись, увидел на другом берегу ручья Бурого с Болот — низкорослого крепко сложенного карлика в одежде цвета сухого папоротника, с нечесаными рыжими волосами и большими, как у быка, горящими глазами. Он сердито отругал парня за вторжение на его землю и убийство зверей, состоящих под его защитой. Сам он питался только черникой, орехами и яблоками. «Пойдем ко мне домой, сам увидишь,» — сказал он. Парень собирался уже перепрыгнуть через ручей, но тут его позвал его друг, и Бурый исчез. Говорили, что если бы парень перебрался через ручей, его бы тут же разорвали на части.

Brownie-Clod. Статья из «Эльфийского словаря» К.Бриггс

Dun Cow of Mac Brandy's Thicket. Статья из «Эльфийского словаря» К.Бриггс

Dun Cow of Mac Brandy's Thicket, The

There was a man called Mackenzie who was one of the tenants of Oonich in Lochaber, and after a time it happened that every night his cattle-fold was broken down and the cattle grazed through his cornfield. He was sure that it was neither the neighbours nor the cattle who were responsible, and concluded that it must be the fairies, so he fetched his brother, the one-eyed ferryman — who had the second sight — to watch with him. Late in the night they heard a sound as of stakes being pulled up, and the one-eyed ferryman, moving quietly towards the far side of the fold, saw a dun, polled cow throwing the stakes aside and butting the cattle to their feet. She then drove them through the broken fence into the cornfield. The One-Eyed Ferryman followed her silently, and saw her go up to the Fairy Knoll of Derry Mac Brandy. The knoll opened before her and she went in. The ferryman hastened after her in time to stick his dirk into the turf at the door, so that it would not shut. The light streamed out of the knoll and he saw everything. In the centre of the knoll sat a circle of big old grey men round a fire on which a cauldron was burning. By this time the farmer had come up, but could see nothing until he put his foot on his brother's foot and then the whole scene was clear to him, and he was very much alarmed, and wanted to go away. But the Ferryman called out in a loud voice: * If your dun cow ever troubles Oonich fold again, I will take everything out of the knoll, and throw it out on Rudha na h-Oitire.' With that he pulled out the dirk and the door shut itself They went down home, and the dun polled cow never troubled them again.

Bucca, or bucca-boo. Статья из «Эльфийского словаря» К.Бриггс

Bucca, or bucca-boo

Margaret Courtney, in Cornish Feasts and Folk-Lore (p.129), says:

Bucca is the name of a spirit that in Cornwall it was once thought necessary to propitiate. Fishermen left a fish on the sands for bucca,
and in the harvest a piece of bread at lunch-time was thrown over the left shoulder, and a few drops of beer spilt on the ground for him, to ensure good luck.

He seems to have declined from a godling to a hobgoblin, for she further says:

Bucca, or bucca-boo, was until very lately (and I expect in some places it still is) the terror of children, who were often, when crying, told that 'if they did not stop he would come and carry them off'.

She also says that there were two buccas: Bucca Dhu and Bucca Gwidder. One version of a 'Mock Ghost/Real Ghost' story is given by Bottrell in Traditions and Hearthside Stories (Vol.I, p.142), as 'The White Bucca and the Black'.

[Motif: V12.9]

Букка, или Букка-Бу

Маргарет Кортни в «Корнуоллльских праздниках и фольклоре» (с.129) пишет:

Букка — это имя духа, которого в Корнуолле некогда считалось необходимым ублаготворять. Рыбаки оставляли на песке рыбу для букки, а в страду в обед бросали за левое плечо кусок хлеба и проливали на землю несколько капель пива, чтобы обеспечить удачу.

Bugs, bugs-a-boo, boggle-boos, bugbears, etc. Статья из «Эльфийского словаря» К.Бриггс

Bugs, bugs-a-boo, boggle-boos, bugbears, etc

Буки, буги, буг-а-бу, богглы-бу, букозвери и другие

Всех их обычно считают детскими страшилками, выдуманными для устрашения и усмирения детей. До некоторой степени подробно их рассматривает Джиллиан Эдвардс в книге «Хобгоблин и дружочек Пак» (с.83-89), видящая в них производные от древнего кельтского «bwg». Большинство этих слов относится к воображаемым страхам типа «…куст ракиты или волк» Такая трактовка слова bugbear отражается в переводе одной итальянской пьесы, поставленной около 1565 года и названной «The Buggbear». Пьеса посвящена заклинателям-шарлатанам.

Old Woman of the Mountains. Статья из «Эльфийского словаря» К.Бриггс

Old Woman of the Mountains, the

Старуха с Гор

Представительница валлийских гвиллион. Ее личной страстью, судя по всему, было заводить и кружить путешественников. О гвиллионах можно узнать немало и у Вирта Сайкса, и у Риса.

[Мотивы: F491; F491.1]

Blue-cap. Статья из «Эльфийского словаря» К.Бриггс


An industrious mine spirit, who worked as hard as any brownie, but, unlike a brownie, expected to be paid a working man's wages. An account of him appeared in the Colliery Guardian in May 1863:

The supernatural person in question was no other than a ghostly putter, and his name was Blue-cap. Sometimes the miners would perceive a light-blue flame flicker through the air and settle on a full coal-tub, which immediately moved towards the roily-way as though impelled by the sturdiest sinews in the working. Industrious Blue-cap required, and rightly, to be paid for his services, which he moderately rated as those of an ordinary average putter, therefore once a fortnight Blue-cap's wages were left for him in a solitary corner of the mine. If they were a farthing below his due, the indignant Blue-cap would not pocket a stiver; if they were a farthing above his due, indignant Bluecap left the surplus revenue where he found it.

At the time when this was written, the belief in Blue-cap — or Bluebonnet, as he was called in some of the mines — was already on the wane.

[Motifs: F456; F456.1; F456.2; F456.2.1]

Oakmen. Статья из «Эльфийского словаря» К.Бриггс


There are scattered references to oakmen in the North of England, though very few folktales about them: there is no doubt that the oak was regarded as a sacred and potent tree. Most people know the rhyming proverb 'Fairy folks are in old oaks'; 'The Gospel Oak' or 'The King's Oak' in every considerable forest had probably a traditional sacredness from unremembered times, and an oak coppice in which the young saplings had sprung from the stumps of felled trees was thought to be an uncanny place after sunset; but the references to 'oakmen' are scanty.

Beatrix Potter in The Fairy Caravan gives some description of the Oakmen, squat, dwarfish people with red toadstool caps and red noses who tempt intruders into their copse with disguised food made of fungi. The fairy wood in which they lurk is thrice-cut copse and is full of bluebells. The Fairy Caravan is her only long book, and is scattered with folktales and folk beliefs. It is probable that her Oakmen are founded on genuine traditions. In Ruth Tongue's Forgotten Folk-Tales of the English Counties there is a story from Cumberland, 'The Vixen and the Oakmen', in which the Oakmen figure as guardians of animals. This rests on a single tradition, a story brought back by a soldier from the Lake District in 1948, and may well have been subject to some sophistication, but these two together make it worth while to be alert for other examples.

[Motif: F441.2]