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Thursday, June 14, 2018

The Morrigan's Call Retreat 2018

 The beginning of June, for the fifth time, I headed off to the Morrigan's Call Retreat to share in fellowship with other people who honour the Great Queens. Every year I teach workshops at the Retreat and help in the rituals; I see old friends and make new connections with people. My experiences over the years have been good ones and I always write about them when I get back.

Bridge entering the location of the Retreat

This year has been a bit different for me and was both bittersweet and nostalgic.

Last year I shared a cabin with three friends, Mel, Angela, and Jaime. It was a cabin that I had been in before and I like staying in; it has personality. We had a good time bunking together and it was fun to be with friends. The location is beautiful and last year we woke to the sounds of crows in the trees and the nearby river. It was nice to stay with friends I don't see in person often, like Angela and Jaime, and I enjoyed spending some time with Jaime at the Retreat because she and I had a variety of similar interests including fairylore. And she's just a great person to be around in general.
 At the end of last summer Jaime was killed by her ex-boyfriend.
I still miss her.
This year I was in the same cabin, with my other two friends, that we were in last year and it was hard not to think of the person who wasn't there. It was both good to remember how happy she was there and sad to be reminded of what had happened. We set up a picture of Jaime in the cabin so that she would be with us again*; I certainly found my mind going to her often over the weekend.

I was also faced with dealing with the way that my spirituality has shifted, whether I wanted to or not. Ireland 2016 was pivotal for me, which I wrote about after I got back, and as time has gone by things have only shifted further and settled into what they started to become then. I had to accept my dedication to Odin ending and now at this year's Retreat I have been faced with my dedication to Macha ending as well. My understanding of myself in relation to the work I do and the way I have honoured the Gods has had to be re-assessed, which is not a bad thing but is not an easy thing either. Being in service to - dedicated to use a more relatable term - the Othercrowd and realizing they mean that to be an exclusive focus in most ways requires some realigning on my part, especially as the idea of that kind of monofocus has never been part of my mindset before.

This was the first year that I wasn't able to attend any other workshops. It isn't that I didn't want to, in fact I had planned to, but I found myself instead in several good very in-depth conversations. So rather than getting to soak in other people's structured wisdom and knowledge I learned from others organically and casually, sitting around a table as the sun set or walking through the woods. There was a lot of conversation and a feeling of building community in a different way, directly one-on-one through discussions rather than in workshops.

This was also the first year that I had a lessened role in the rituals at the Retreat, something that related to my shifting spirituality. My role as a priestess is no less active - actually felt more active this year in my service to the Daoine Maithe - but it was not expressed by speaking for or allowing Macha to speak through me. That, for me, is in the past. The rituals were still powerful and moving and I was glad to have the role in them that I did; people seemed to find both the rituals and the Temple moving.

I taught three workshops at the Retreat: Meeting the Morrigans, Shapeshifting in Irish Mythology, and Fairy Queens. It's always difficult to judge how classes are received but as far as I was able to tell they seemed to go well. There was a lot of interest and they are all subjects that I could talk about for more than an hour easily so there was lots of material to go over. The Fairy Queens class was especially fun to do for me as I work on my book project with the same focus.

This year in many ways was one of transition for me and that can be a painful thing even when it's necessary. One thing that has stayed the same throughout the years is the feeling of community and unity that comes with the Morrigan's Call. So many people from diverse paths and diverse backgrounds and yet everyone for those few days comes together to honour the Morrigan. It gives me hope see it, and to see it continuing from year to year.

the river near our cabin

* there was also a lovely framed picture of her in the Temple

Thursday, June 7, 2018

Modern Fairyland, or Experiencing the Otherworld as a 21st Century City

John Beckett recently wrote a blog which tangentially touched on two things I want to expand on here: the way neopagans Romanticize the world of Fairy and experiencing a place in Fairy that seemed much like modern America. I think that both of these points deserve some discussion and that they tie together so it makes sense to tackle them together. I do want to preface this by saying that while I can and usually do to some degree point out textual evidence to support my points* in this case going to be discussing my own personal experiences or what people in this context would describe as UPG (unverified personal gnosis). I tend not to talk much about this aspect of my practice for my own reasons but I think in this case it is necessary to some degree. People are, as always, free to either accept what I am saying or not but I would encourage skeptical readers to at least consider what I am saying. Certainly my experiences are no more or less valuable as anecdotal evidence than what is found anywhere else, I think.

It is true that modern pagans seem prone to describing and viewing Fairy through a primitive lens. When people talk about experiences there they are usually couched in terms of wilderness and wild places or occasionally of settings that may be described as historic such as castles or cottages. And that is not to say that these places can't be found in Fairy just as we can find these places in our own world, because they certainly do exist both here and there. But there is a definite and noticeable  favoring of the sorts of Otherworldly scenery that correlates with the places in our own world people tend to say we are most likely to find Themselves as well. Many pagans talk of Fairy as if it were one vast forest or Europe stuck in medieval times.

There's a couple problems with that in my opinion that are worth addressing. First of all I'm always wary of anything that narrows our understanding of Fairy rather than expanding it. The more restricted any view of the Otherworld is the quicker we will be faced with unmanageable contradictions. Secondly this is problematic because when we look at the evidence we do have from folklore and earlier anecdotal evidence we find that by and large people who went into Fairy found it to include not only the aforementioned wilderness but also cities, and usually the places people visited were either much like the ones on earth or similar to what had existed within living memory. Or put another way people discussing going to Fairy a hundred years ago weren't usually seeing medieval villages* but rather described places just like they had left on earth or places reminiscent of their grandparents or great-grandparents times. This is also what we generally see in descriptions of clothing, with the Good People being described as wearing either contemporary fashions or those a generation or two out of date*. So I do think that the wider community would do well to seriously re-assess how Fairy is being imagined and why, and consider broadening horizons.

Now for myself a large part of my personal practice is predicated on Journeying or being taken in trance or dreams to Fairy. I haven't spoken too much about this because by and large these are personal experiences and I don't think sharing them is necessary or adds value to the wider dialogue. However in this case I'd like to share a few instances where places were visited that were neither wild nor primitive.

  • There is a place I have been to on several occasions which I think of as a kind of 'Grand Central Station' although there are no trains there. It is a multi-level building, stone with a lot of brass or bronze fixtures and what seem to be electric lights, with large archways that lead off from a main area. There are clocks everywhere and glass windows. It seems to act as a transfer point where people can choose their destination and then pass through an archway to find the road that will take them there. 
  • I have stayed in a place that is very much like a small modern house, with running water, indoor plumbing, and a functional kitchen. The only thing that wasn't entirely modern was that it was heated by a fireplace. Otherwise though, what acted at least like electric lights, a stove and refrigerator, all the usual comforts. 
  • Several cities in the Otherworld that I have experienced seem distinctly modern, with paved roads, traffic lights, and a mix of residential, entertainment, and business areas. None of these are uniform but like places on earth they each have their own personality - one reminded me a bit of some older New England cities where the buildings seemed older than the overall energy of the place, while another was very sleek and modern and had a very rushed feel to it as if everything was in motion. Not to disabuse anyone's idealized ideas of what Fairy might be but these were not perfect versions of cities either, they had some shady looking beings (not unique to cities by any means) hanging around, there was rubbish in the streets and by the buildings, and one consisted of nothing but one way streets.
I have of course also been to places that were wilderness, and places that reminded me of human habitations from various time periods - but then again I've been to the same variety of places in this world as well. I know some people feel that whatever we see or experience in Fairy reflects our own expectations but I disagree; I have often seen things I didn't understand and so couldn't reflect an expectation and sometimes have pointedly not gotten what I expected. I rather loathe cities myself and if I were to expect one in Fairy I would probably imagine it either as an ideal small city or some sort of perfect past vision of an early modern city and that is definitely not what I have experienced. I will also admit that I haven't seen anything resembling cars myself in the places I've been even though I would expect them in settings that seem so modern but I have seen a lot of metal work in bronze and various alloys. I also haven't seen any guns. That isn't to say there aren't any motor vehicles or modern weapons there, just that I haven't personally experienced them. 

I suspect that our relationship with the world of Fairy and the relationship of its inhabitants with us is far more intrinsic and symbiotic than we realize. Perhaps the way that time moves differently between us affects our perceptions of this but it seems clear that there is a mimicry that occurs either intentionally or coincidentally, or even because of the influx of humans to Fairy. Perhaps it comes from their own observations and visits among us in this world. It is safe to assume I think that this pattern which has occured across folklore into the 20th century is not about to stop now.

What my experiences have convinced me of is that Fairy is a stunningly diverse place and we shouldn't underestimate that. 

Not Fairyland. A hotel in California. But hey I needed an image so here we are.

*in my book 'Fairies' I have an entire chapter on the land of Fairy and it's really too much to summarize here, but suffice to say there's a good amount of literary and scholarly evidence to be discussed
*of course there are some exceptions, but again we can find places in our own world that reflect various historical time periods as well.
*let us all take a moment to appreciate the idea of one of the Gentry appearing today in bell bottoms and tie dye, or a poodle skirt.

Verba Scáthaige - a translation

Today I am going to offer a translation piece I did from the Ulster Cycle, a look at Scathach's words to Cu Chulainn when he left her training to return to Ireland.

Incipiunt uerba Scathaige fri Con Culainn oc scarad doib isna rannuib tair. Ro scaith do Choin Culainn lanfogluim in milti la Scaithaigh. Do aurchechain Scathach do iarum ind ni arad m-biad, con-eipirt friss tria imbass for ossna.
Imbe eir hengaile
arat-ossa ollgabud
huatha fri heit n-imlebair .i. tain bo Cuailgne
Cotat curaith ciallfaithir
fortat braigait bibsatur
bied do chailcc culbeimnech
cruoch fri srut Setanta .i. proprium nomen do Choin Culainn.
Tithis fithog foibharamnus
fethal feula fedchlessaib
fearba do Breig m-braitfiter
braighit di thuaith tithsithir
tren cithach coictigis
cichis do buar m-belata
ba hoín fri slog sirdochrae
silfis de fhuil flandtedman
fernaib ilib idlochtaib
cuan dia-lilis loscandaib
lin do-fedat ildamaib
ilar fuili firfith-
for Coin Culainn cen colainn
Ceisfe alag n-enchride
al de dalaib dedairbe
didirn brodircc brisfithir
bruthaich fri toinn trechtaide
frissin m-belend m-bandernech
belenn di chet clesamnach
cichet biet banchuire
baiti Medb sceo Aillellai
arat-osa ollgabadh otharlighi.
Ucht fri h-echtga irgairgi
at-chiu firfeith Finnbennach Aei
fri Donn Cuailngi ardburach & cetera.

Here begin the words between Scathach and Cu Culainn as they parted in the eastern area. This occured after Cu Culainn completed his military training with Scathach. Scathach foretold to him then the things to happen in his life, speaking through imbas forosna [poetic illumination].

When arises a bird-of-valor
Vast-danger awaits you
Few against a great herd, that is the Cattle Raid of Cooley
Harsh against your senses
Striking necks to breaking
Your [sling] stones will be buffeting
Gory against Setanta's stream, that is your proper name Cu Chulainn.
Swearing oaths stripping young trees
Halidom of bloody weapons-feats
Cows to Breig [Meath] will be raided away
Your people's captives will be slain
Strong blows for a fortnight
Your cattle will go on the crossroads
You alone against a marauding host
Showers of blood, deadly-blood-red
On the shields of many warriors
A band who clings like vermin
A multitude they will lead many cattle
An abundance of deep wounds
On your flesh Cu Chulainn
You will suffer a wound of heart-blemishing
Beyond the second partition of it
Therefore urging ravaging battle-breaking
Furious against a thundering wave
Against a hero of iron-blows
A hero of many weapon-feats
A women-troop will beat their breasts
Overwhelming Medb and Ailill
Healing in a sickbed awaits you.
A face against long-fierce slaughter
I see well-muscled Finnbennach Ai
Against the Donn of Cooley loud bellowing and so on.

Monday, June 4, 2018

Dangerous Things - A Poem

I may be cynical
but I have earned it
so I laugh
I do
when I hear people
talking about
the Good People
being drawn by wind chimes
and shiny baubles
although I probably said
much the same once myself.
I shake my head
at the idea
that They wish us
nothing but well.
Cynical, yes
sharp as a thorn prick
coated in blood
sharp as salt heavy
on the tongue
sharp as the longing
for an Saol Eile.
They have never been
and people forget that
at their own peril
It is always
degrees of risk
My life used to be
my own
before the rath
before the cave
before the fire on the hill
My hair used to be straight
My heart used to be whole
People can keep
their windchimes and baubles
their human made 'elf-locks'
misnamed madness
their wishful thinking
I will tell you plainly
wishes are dangerous things.

Tuesday, May 29, 2018

Frogs in Irish Folklore

So a little while ago a good friend asked me about what, if anything, I had heard relating to frogs and Irish folklore. I had to admit that while I personally associated frogs with the Good People I wasn't entirely sure why and I couldn't recall offhand any specific frog folklore. So its been on the back of my mind for a few weeks now and recently while on the site I decided to see what I could find. Since there was more frog folklore than you might expect it seemed like a good idea to share it here with everyone. 

Frogs in Celtic myth in general are obscure and hard to find much information on. However we do know that they had some position of importance, whatever that may have been because frog bones have been found in faunal deposits in Gaul. In a chariot burial in Marne 100 frog bones were found along with boar, pig, and duck in a pot (Green, 1992). Miranda Green suggests that the presence of frog bones in burial sites may relate to teh animals amphibious nature and connection to both life and death.

When we look at Irish folklore we find more material about frogs covering a variety of topics. The following is a summary of folklore from the awesome Meitheal Dúchas site:
Frogs and weather: yellow frogs mean fair weather, black frogs mean rain. Frogs croaking or coming inland mean rain or storms. Yellow frogs can also mean dry weather.
Frogs Guarding Treasure: there are many stories where a person digging for gold will find the hole suddenly spewing copious amounts of frogs until they are driven off, and in one case where men were digging at the roots of a hawthorn the frogs jump out and nearly eat them. Often the frogs were described as unusually large, sometimes the size of a person's head, and they may simply chase the treasure hunters off with sheer numbers while in other stories they were actively dangerous. In many of these accounts the people who seek the treasure guarded by the frogs die soon afterwards. 
Frogs as Fairy Punishments: One story tells of Poteen makers who forgot to give the first glass of a batch to the fairies and later that night found themselves surrounded by thousands of frogs. They believed these frogs had been sent by the Good People as a punishment. 
Frogs and Fairies: frogs also seem to be associated more generally with the Good People, for example we see this in the poem 'the Wreck of the Ferry Boat'
"So Hanly, elves of every ilk,
Draws from his vast domain,
From Cooltacker he draws little folk,
From Sheeane little men;
From Clounshee both frogs and waterdogs [otters],

And green-caps from the glen"
And it's said that it's unlucky to get water from a well with a bucket that may have milk still in it as the frogs will get the butter for the year, which is reminiscent of the lore about not giving out milk or butter on May day as it may be one of the Good People asking and they'll take your luck for the year. 

There is also a story of a man who dreamt for three straight nights of treasure* in a specific location under a stone; on the fourth night he went out with a neighbour to dig for it. The two men used holy water to mark a circle around the stone to keep the fairies out and began digging. The fairies appeared in the form of horses but couldn't approach due to the circle of holy water so when the men found the gold the fairies turned it all into frogs. Nonetheless the men filled their sack with the frogs and when they got home they found the sack filled with gold.
Frogs as Omens: frogs in the house are bad luck or sign of a coming storm and a frog in the house at night is an omen of death. 
Frog Bones: in one account there's a mention of the use of frog bones in a love spell. It says that if a woman loved a man she could take a live frog and place it in a box until it died and all the flesh was gone. She would then remove the 'wish bone' from it and hide it in the clothes of the person she fancied. According to the folklore the person would immediately fall in love with the woman.

That covers the selection of frog folklore I was able to find, excluding only the use of frogs in folk cures which I feel falls into a separate discussion. It's clear that frogs in lore are more complex than one might assume, and that there is indeed a long and complex association between frogs and the Daoine Maithe although it is one that is rather difficult to fully understand. We might gather from what can be seen here that frogs represent a connection between the living and the dead as well as this world and the Otherworld and that, generally speaking, they act as guardians and protectors of that which belongs to the Fair Folk (keeping in mind that these are not merely frogs but large, fierce frogs that can eat a person or effect their luck). The use of frog bones is an interesting practice, relating back perhaps to the hidden power of the frog and its connection to the Otherworldly powers.

*the pattern of dreaming three nights in a row of treasure in a location is something we see in various folk stories. 

Frogs (2018) Meitheal Dúchas 
Green, M., (1992) Animals in Celtic Life and Myth

Tuesday, May 22, 2018

Tri Cuirn o Cormac ua Cuinn - The Three Goblets of Cormac grandson of Conn

Today I'd like to offer a shorter translation piece for you:

Cuirn sin tucad do Cormac u Cuinn dar muir
Feacht n-ann do luid Aedh Oirdnidhi mac Neill Frosaidh mic Fearghuile mic Maile Duin do ordugud fer cuigid Connacht. Do luid dar Eas Ruaidh ocus do baithed a fuis meisi ocus a cuirnn ann. Tainic Aedh co riacht Corca Tri, co n-deisidh a tigh righ Corca Tri. Coeca righ do riguibh Eirenn maille re h-Aedh.
Longuis Aedh adhaigh domhnaidh ocus an rigraidh: ocus cia ro loing Aed, ni sib digh, uair ní bai corn lais, or do baitheadh a cuirnn ocus a cuaich ac Ath Enaigh uas Eas Ruaidh, oc tiachtain don t-sluadh thairis. As amal immoro robai Aed cona sibh digh a leastur aile o ra dealuigh re cich a mathar acht a curn. Ba bron tra do righ Corca Tri ocus dia seithid, each ic ol ocus righ Erenn gin ol. Togbuis Angal a lamha fri Dia, ocus feicis gin codladh gin tomailt co madain, gu n-eabert a bean fris ara barach, ‘Eirg,’ ar si, ‘co Dirlus Guaire mic Colmain, uair ba tealach feile ocus naire o aimsir Dathi anall, dus an fuigbithea corn tria firta na feile ann.’ Cechaing Angal righ Corca Tri tar dorus na ratha amach, ocus tuisleas a cois deas, co ra tuisil cloch leis isin lis .i. an cloch do bai ar belaib an t-suirn a rabudar na tri cuirn as deach robai a n-Eirinn .i. an Cam-corn ocus an Litan ocus an Easgung. Cuirn sin tucad do Cormac u Cuinn dar muir, ocus ro folaig Niamh mac Lugna Firtri an dara comalta do Cormac u Cuinn, iar n-dith Cormuic, co toracht Coirpri Lifeachuir dar muir ocus cia ro fritha na cuirn aile la Cairpri, ni fritha na cuirn-siu co h-aimsir na næmh ocus Aeda Oirdnidi mic Neill, or tucad cealtar tairsib o Dia, co ru-s-foillsid do righ Corca Tri tria firta na feile.
Altaigis a buidi do dia an t-i Angal ocus beiris leis na curna, cona tri lan do mid inntibh. Do-bert a
laim Aeda Oirdnidi righ Eirenn, ocus atlaigi do dia ocus do-bert an Litan a laim righ Ulad, ocus do-bert an Easguing a laimh righ Connacht, ocus fagbuis aigi budhein an Cam-cornn. Co toracht iartain do Mailseachloinn mac Domhnuill, co tuc-sidhe do Dia ocus do Ciaran a coitcinne co brath.
- RIA MS 23 O 48: Liber Flavus Fergusiorum, 1435-40

The Three Goblets* of Cormac Ua Cuinn
There was one time Aed Oridnide, son of Nial Frosach, son of Feargal, son of Maelduin, came to bring order to the men of the province of Connacht. He went over Eas Ruaid, and his table-attendants and his goblets drown there. Aed went until he reached Corca Tri, and rested at the house of the king of Corca Tri. Fifty kings of the kings of Ireland were along with Aed.
Aed ate on Sunday night and the kings [as well]: but though he ate he drank no drink, because he had no goblet, because his goblets and his cups were submerged at Ath Enaig, above Eas Ruaid, as the army was taking it. It was thus around Aed with them drinking from other vessels of great distinction as if from the breast of their mother but his goblet alone [was missing]. It was a sadness for the king of Corca Tri and his wife that the horse nearby was drinking and the king of Ireland without drinking. Angal raised his hands to God, and went on without sleep [and] without food until morning.
The next day his wife said to him: "Go," said she, "to Dirlus, to Guaire son of Colmain, for that has been the house of welcome and generosity from the time of Dathi on, to see if you would get a goblet there through his wonderful generosity."
Angal, king of Corca Tri, proceeded through the door of the fort outwards, and his right foot slipped, and a stone fell from the fort that is the stone that covered the mouth of the division(?) where were the three goblets that were best in Ireland that is the Curved-Horn, and the Litany, and the Eel. These were the goblets that were brought by Cormac grandson of Conn over the sea; and they were hidden by Niamh son of Lugna Firtri, the second foster-brother of Cormac grandson of Conn, after the slaughter of Cormac; and Cairpri Lifeachuir came over the sea, and though the other goblets were found by Cairpri, these goblets were not found till the time of the saints and of Aed Oridnide son of Nial. Because a cloak went to cover them of God, until they were revealed to the king of Corca Tri, through his wonderful generosity.
Angal gave thanks to God, and went with the goblets, with the three full of mead. He put them in the hands of Aed Oirdnide, king of Ireland, who gave thanks to God, and put the Litany in the hands of the king of Ulster, the Eel in the hands of the king of Connacht, and reserved to himself the Curved-Horn.
Successively afterwards [it went] to Maelsechlainn son of Domhnaill; it went as a peace-offering to God and to Ciaran, generally, until Judgement.
- RIA MS 23 O 48: Liber Flavus Fergusiorum, 1435-40

*I'm translating corn here as goblet but it can also be read as drinking horn. Certainly drinking horn has a more poetic feel with the names Curved-Horn and Eel, and the word tends to convey meanings attached to those shapes. I just went with goblet because it felt more regal in context. 

Thursday, May 17, 2018

Online Fairy Resources

I've posted various recommended reading lists before but I thought it would be both helpful and fun to post a selection of assorted links to online resources for the subject of fairylore here that don't fall into the realm of 'recommended reading'. There are after all other media one can look to for education on the subject and there's some great music and fiction as well. Many of these are also more modern looks at fairylore and show, I think, the way that the Good Folk continue to interact with people and the way that stories and poetry act as vessels for the older folklore to be carried forward.

Kin Fables by Five Knights Productions is an excellent series of short independent films with fairy themes
Dr. Jenny Butler gives a great interview on youtube about Irish Fairy Lore
There's also this short video of a modern fairy encounter that I recommend people watch.
Michael Fortune has a wonderful series of videos on Irish folklore, some of which focus on fairy beliefs. These are must watch in my opinion.
Ronan Kelly's Ireland (linked above) has an episode 'Pat's East Galway Fairies' that also worth a watch.
You can find several videos of Eddie Lenihan on youtube, of varying quality, and I suggest watching them all. Lenihan is a well known story teller in Ireland and he has fought in the past to keep a fairy tree from being destroyed for the sake of a road.
Lora O'Brien offers a fabulous class on the Irish Sidhe on her website.

Fiction and Poetry
Charmingly Antiquated on Tumblr has a great comic about a university taken over by the Fey.
Five Knights Productions also has a graphic novel series titled Kin available online
Rosamund Hodge has an excellent short story online called 'A Guide for Young Ladies Entering the Service of the Fairies'
Lora O'Brien's 'The Fairy Lover' is a fascinating look at the Leanan Sidhe, and 'The Banshee in Italy' is worth a read for certain.
Author Jennifer Lawrence has several excellent pieces online including 'Tam Lin's Garden' and 'Rebuttal: The Faerie Queen's Reply' that represent good, modern takes on the story of Tam Lin

Professor Ashliman of the University of Pittsburgh has a very useful site called 'Folktexts' that I recommend people checking out as a solid online non-fiction resource
Another great non-fiction source is the folklore site Duchas. There is a great deal of fairylore to be found there, although in fairness not all has been transcribed into English.

Audio Resources and Music
Bluirni Bealoidis has a great podcast focused on fairies titled 'Fairy Forts in Folk Tradition'
The BBC program 'In Our Time' has an episode titled 'Fairies' that presents a variety of views on the subject
There's a large array of songs that could be recommended, of course, but below I'll offer a selection of some that keep with the more traditional views.
Heather Dale, "The Changeling Child' and 'The Maiden and the Selkie'
Mor Gwyddelig's version of Buain a Rainich is very good and bilingual.
There's also several good versions of Tha Mi Sgith or A Fairy's Love Song.
Coyote Run has a very good take on fairy lore with their song 'Finnean's Dance'
Some of the old ballads can be listened to as well such as 'Lady Isabel and the Elf Knight' and 'Tam Lin'.
I'll end with one of my favorites songs with a fairy theme: