She makes a good argument in her post and certainly there's abundant evidence that some Christian traditions did indeed view the Othercrowd as demonic and classified them as demons; we see as much in witchcraft trial accounts where a person who spoke of fairy familiars and dealing with the Queen of Elfame was described by judges as dealing with devils and Satan. There are many examples where terms like elf or goblin are glossed as imp or incubus, going back at least to the 15th century in England and found in the American colonies from their inception.
Related to this is a pervasive campaign of propaganda saying that priests and other such religious men had driven out the Good People through their faith, despite continuous anecdotes and folklore to the contrary. One can argue that these stories of the religious men forcing out the fairies is another means to try to effect their removal by weakening people's belief in them and removing the power of folkloric stories tying fairies to places, as well as eroding practices designed to honor them.
Canterbury Tales, 'the Wife of Bath's Tale' 14th century:
"In the days of King Arthur, Britain was full of fairies. The elf queen danced in meadows with her companions. This is what I read, anyway. Now, no one sees elves any more, because of the prayers of friars. These friars search all over the land, blessing every building and house, with the result that there are no more fairies. Where elves used to walk, the friar himself now goes at all times of the day, saying his prayers. Women can walk anywhere they want without fearing anyone but the friar, who will only dishonor them, rather than beget demon children upon them." (Chaucer)
In Bishop Richard Corbet's 16th century poem 'Farewell, Rewards, and Fairies' he says that the fairies tolerated Catholics well enough but have all fled to other lands to get away from Protestant religion, which is why none can now be found. In a similar vein several anecdotes beginning in the 17th century mention fairies fleeing any area where church bells rang, apparently unable to tolerate the sound (Briggs, 1976).
Perhaps we can still see echoes of this effort today not only in the disenchantment of the world and the places where the spirits have in fact been driven off but also in the wider cultural views that see the world around us as un-inspirited and empty. In the way that the dominant narrative may try to describe all things within their own cosmology only as if there could be no other possible options.
So getting back to my opening question - for those of us who operate in a very different paradigm and for whom interacting with Otherworldly spirits, or any spirits really, is an intrinsic aspect of what we do how do we respond to this?
I think we fight back. I think we fight fire with fire, propaganda with propaganda. We spread our own stories and our own truth and talk about the reality of the spirits that are there in defiance of that dominant narrative. And if they call them demons then let them call them demons. I think we look at the world around us and see it as it is, alive and inspirited, and we learn to be aware if we aren't already of the Othercrowd when they are around us. But most essentially like repairing a rip in a tapestry I think we must actively work to fix what's been done over the centuries to, as Seo Helrune put it, restore the Othercrowd to their place in our world. And yes they can be and often are dangerous; so are wolves and bears and poisonous snakes but our world needs those as well.
I believe we need to restore the balance that was by returning things to the way they used to be when the world was full of spirits. And I think we can do this. We can call them back. We can reopen the old pathways. We can re-find the old practices and ways. We can re-align ourselves with the Good Neighbours and restore the balance by undoing what the protestant church did when they drove those beings out.
It won't be safe but its essential.
Copyright 2018 Morgan Daimler
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