Aes Sidhe

The Hosts of the Sidhe or Hollow Hills. The inhabitants of the Otherworld. They were thought to ride out on the eves of the four great fire festivals when they had communion with earthly folk. Yeats wrote of them as 'The Hosts of the Air'.


The banshee is a type of fairy known both in Ireland and Scotland. In Scotland she is sometimes called the Little Washer at the Ford, or the Little Washer of Sorrow.

She can be heard wailing by the riverside as she washes the clothes of the man destined for death. If a mortal can seize and hold her, she must tell the name of the doomed man, and also grant three wishes. She is no beauty, for she has only one nostril, a large, starting out front tooth and web feet. The Irish banshee only wails for the members of the death of someone very great or holy. The banshee has long, streaming hair and a grey cloak over a green dress. Her eyes are fiery red from continually weeping. In the Highlands of Scotland the word Banshi means only a fairy Woman and is chiefly used for the fairies who marry mortals. 

    There are various descriptions of the banshee. The Irish banshee is called 
bean sidhe. Depending upon how you define the ancient tongue, bean sidhe can 
mean "fairy woman" or "woman of the hills." The Irish banshee is often 
described as beautiful with streaming auburn hair. She wears a green woolen 
dress with gray cloak clasped about her shoulders. The only hint that this 
beautiful banshee is a messenger of doom is that her eyes are blood red from 
crying for her dead.
    The Scottish banshee, or bean nighe, is more menacing. She dresses in grave 
clothes. Her face covered by a veil. It is impossible to guess the banshee's 
age, but she typically appears as a crone.
    The mid-Ohio Valley, which includes west-central West Virginia and Scottish 
blood. Stories of banshee spirits surely went underground as Irish and Scottish 
immigrants moved into the Ohio Valley, but her legend was not entirely 



A creature of frequent association with the Moon and darkness. In China, bats were symbols of good fortune and happiness; in Europe, a companion creature of the Goddess Hel. Christians made the bat evil and demonic in order to disengage people from the Goddess.


(ben-neeya)  She occurs both in Highland and Irish tradition as one of the variants of the Banshee. The Washing women is the type of Banshee who haunts the lonely streams of Scotland and Ireland. Washing the blood-stained garments of those about to die. She is similar to the Bean-Sidhe in that she also foretells death. It is said that these spirits are the ghosts of women who died in childbirth and that they are fated to perform their task until the day when they would have normally died.

The name and characteristics vary in different localities. She is small and generally dressed in green, and has red webbed feet. The Highland Banshee, like the other fairies, has some physical defects. She has only one nostril, a large protruding front tooth
and long hanging breasts.  She portends evil, but if anyone who sees her before she sees him gets between her and the water she will grant him three wishes. She will answer three questions, but she asks three questions again, which must be answered truly. Anyone bold enough to seize one of her hanging breasts and suck it may claim that he is her foster-child and she will be favourable to him.

But the Caointeach of Islay, which is the same as the Bean-Nighe, is fiercer and more formidable. If anyone interrupts her she strikes at his legs with her wet linen and often he loses the use of his limbs. Is is said that the bean-nighe are the ghosts of women who have died in childbirth and must perform their task until the natural destined time of their death comes. The bean-nighe, sometimes called the Little Washer By The Ford, chiefly haunt the Highlands and Islands of Scotland, but Peter Buchan collected a washer story in Banffshire.


Sometimes called the “King of the Dead”. He is similar to the Ankou in that he collects souls upon their death and escorts them to the land of the dead. Traveling his own familiar paths in black  with a black cart he is mainly seen on November Eve.

Bendith Y Mamau

Bendith y Mamau (bendith er mamigh) 'The Mothers' Blessing'  which was the name of the fairies of the Carmarthenshire country in Wales; this saying became a prayer spoken to ward-off harm. These are faerie-goblin cross-breed and are known to  steal children, elf-ride horses and visit houses.  They have the ill-disposition and ugly appearance of goblins, but the glaymor of faeries. They usually live in clans in underground caverns, and do not enjoy the company of humans. Bendith Y Mamau go out of their way to make people's lives unpleasant. Stealing cattle and children, killing farm animals, and breaking important tools are some of their favorite pastimes.Bowls of milk were put out for them. It is significant that they are associated with the triple form of the Goddess.

Black Annis

A blue-faced hag, akin to the Cailleachs Bheare and Bheur, who eats people. She is supposed to live in a cave in the Dane Hills in Leicestershire. There was a great oak at the mouth of the cave in which she was said to hide to leap out, catch and devour stray children and lambs. The cave, which was called 'Black Annis' Bower Close', was supposed to have been dug out of the rock by her own nails.

On Easter Monday it was the custom from early times to hold a drag hunt from Annis' Bower to the Mayor of Leicester's house. The bait dragged was a dead cat drenched in aniseed. Black Annis and Gentle Annie are supposed to derive from Anu, or Dana, a Celtic mother goddess. It has also been suggested that she is MILTON'S 'blew meager hag'.

Blue Men of the Minch

The Blue Men used particularly to haunt the strait between Long Island and the Shiant Islands. They swam out to wreck passing ships, and could be stopped by captains who were good at rhyming and could keep the last word. They were supposed to be fallen angels. The sudden storms that arose around the Shiant Islands were said to be caused by the Blue Men, who lived in under-water caves and were ruled by a chieftain.


(botuchan so-will) 'The Little Old Man of the Barn'. A barn Brownie who took pity on old men, and treshed for them. D. A. Mackenzie gives us a verse about him in his Scottish Folk Lore and Folk Life: When the peat will turn grey and shadows fall deep And weary old Callum is snoring asleep... The Little Old Man of the Barn Will tresh with no light in the mouth of the night, The Little Old Man of the Barn. Little Old Man of the Barn When the peat will turn grey and shadows fall deep And weary Old Callum is snoring asleep... The Little Old Man of the Barn Will thresh with no light in the mouth of the night, The Little Old Man of the Barn.


Household spirits from the north of England, and similar to brownies and bogies, although their nature is much more malicious and less helpful. They are Brownies that have turned evil, often those who have been wronged by humans.

The dark and hairy boggarts are dressed in tattered clothes, with meddling hands and clumsy feet. The presence of a boggart is betrayed by the unusual number of small accidents and strange noises after dark. They enjoy playing tricks on humans and often cause a great deal of trouble. They tip over milk bottles, frighten cats, pinch little children, blow out candles, and cause many other mishaps. No one has ever found a way to appease them, and often there is no alternative but to quickly and stealthy move to another home. In Manx folklore, it is called a buggane.

A farmer and his family once prepared to leave their home because they had been so tormented by a boggart. Upon learning that the boggart intended to move with them they chose to stay, feeling that it was better to suffer it’s tricks in their own home than in a new one. Eventually it grew tired of  it’s mischeif about that farm and moved on.


'Bogies, 'Bogles', 'Bugs', or 'bug-a-boos' are names given to a whole class of mischievous, frightening and even dangerous spirits. Their temperments can range the spectrum from benign to malevolent. They can be a male hobgoblin who is only up to evil and capricious acts of wrongdoing. He enjoys tormenting any traveler who is unfortunate enough to cross his path. Sometimes they go about in troops, like the Hobyahs, but as a rule they may be described as individual and solitary fairy members of the Unseelie Court. A nickname of the Devil in Somerset is 'Bogie', presumably to play him down a little, for bogies generally rank rather low in the retinue of hell. They are often adepts at shape-shifting, like the Bullbeggar, the Hedley Kow and the Picktree Brag. These are generally no more than mischievous. The well-known Boggart is the most harmless of all, generally a Brownie who has been soured by mistreatment; among the most dangerous are the fiendish Nuckelavee and the Duergar, and other examples appear under Bogy or Bogey-Beast. But even so, some bogies, like minor devils, are just simple and gullible.


Generally evil-natured Goblins although they are more disposed to do harm to liars and murderers. On the whole, these are evil Goblins, but according to William Henderson in FOLK LORE OF THE NORTHERN COUNTIES, who quotes from Hoog's WOOLGATHERER, the bogles on the Scottish Borders, though formidable, are virtuous creatures: 'Then the Bogles, they are a better kind o' spirits; they meddle wi' nane but the guilty; the murderer, an' the mansworn, an' the cheaters o' the widow an' fatherless, they do for them.' Henderson tells a corroborative story of a poor widow at the village of Hurst, near Reeth, who had had some candles stolen by a neighbour. The neighbour saw one night a dark figure in his garden and took out his gun and fired at it. The next night while he was working in an outhouse the figure appeared in the doorway and said, 'I'm neither bone nor flesh nor blood, thou canst not harm me. Give back the candles, but I must take something from thee.' With that he came up to the man and plucked out an eyelash, and vanished. But the man's eye 'twinkled' ever after. A bogle, bogill is the Scots term for a legendary creature with a fierce temper. They are reputed to live for the simple purpose of torturing young children who disobey their mothers, or of punishing those who are lazy, incontinent (lacking self-restraint), or guilty of crimes. One of the most famous usages of the term was by Gavin Douglas, who was in turn quoted by Robert Burns at the beginning of Tam O' Shanter "Of Brownyis and of Bogillis full is this Buke." The bogle is also a creature that loves to vex humans until they go insane. They may cause a human to hear a voice around a corner, only to find that nothing is there, and then repeat the same antics around another corner. This will go on and on until the human decides to give up in utter frustration. Another way they might annoy humans is to enter a person's house and create a mess, make weird noises, or do other small things that for some reason, always happens at very unopportune times. A bogle is often confused with its many closely-related Scottish legendary creatures, such as the better known Boggart. It is also considered to be involved in a family called the "ballybogs". A modern rendition of the Bogle is the Bogeyman. There is also a cognate term in Scottish Gaelic, bòcan, usually meaning a hobgoblin, and the bodach also bears some similarities. There is a popular story of one such bogle known as Tatty Bogle, who would hide himself in potato fields (hence his name) and either attack unwary humans or cause blight within the patch. Also the name of a popularly marketed line of rubberized hand puppets from Canada during the late 1980s and early 1990s representing the upper torso, hands & head of "Bogle" monsters.


The best known of the industrious domestic hobgoblins. The brownie's land is over all the North of England and up into the highlands of Scotland. They are good-natured, invisible brown elves or household goblins who live in farmhouses and other country dwellings in Scotland.

The brownie is small, hairy, ragged and shaggy dressed in brown clothes. They are about 2 to 3 feet in height with their brown wrinkled flat faces and pinhole nostrils, are not very attractive, but their happy smiles and extrovert characters makes up for that.   Some say he has a nose so small as to be hardly more than two nostrils. According to tradition, most brownies go naked, or at least wear ragged clothes, and can make themselves invisible or are good at hiding. The innocent nature of children allows them to see the brownies, but disbelieving adults will never get a glimpse of them. This however does not prevent the brownies from helping adults in countless minor ways. In parts of Aberdeenshire they are said to have no seperate toes or fingers, in the Scottish Lowlands they have a hole instead of a nose but no mouths.  

While people are asleep he is willing to do all odd jobs about a house, (possibly that has been left undone by the servants) but sometimes he untidies what he has been left to tidy.  They make themselves responsible for the farm or house in which they live: reap, mow, herd the sheep, prevent the hens from laying away, run errands and give good counsel at need. They are known to be protective creatures and they become attached to a certain place of family. Even if the family should move to another continent, the brownies will accompany them in their migration.There are several stories of brownies riding to fetch the nurse for their mistress. They become attached to particular families or places. brownie can become personally attached to one member of the family. Their devotion to their master might also make them unpopular with the servants, whom they might punish for wrongdoing. In return for their help they expect only a bowl of cream and a cake to be left for them.Tradition says they do not like teetotallers and ministers.  If there is a lazy servant in the home, he might choose to plague him for it. Care should be taken not to criticize their work. When one farmer criticized the mowing job, the Brownie responsible threw the entire crop over a cliff.

The brownie can accept no payment, and the surest way to drive him away is to leave him a suit of clothes and he will disappear and never be seen again.  Bread and milk and other dainties can be left unobtrusively, but even they must not be openly offered. Any offer of reward or clothing will drive the brownie away, as a 16th century brownie song points out: “What have we here, Hempen Hampen! Here will I never more tread nor stampen.” A gift of new clothes to a brownie oftentimes generate undesirable effects: they immediately stop working and after putting on the clothes, disappear forever. Displeased brownies who have had repeated bad luck with humans often degenerate to malicious spirits called Boggart, who constantly harass the inhabitants of the house or farm they live in. In such cases, wise men are always called in to "lay", or temper, them.  The Claud Lad of Hilton, an unhappy brownie who haunted Hilton Castle in Northumberland, was left a green cloak and a hood, and promptly left the castle singing: ‘Here’s a cloak and here’s a hood! The Claud Lad of Hilton will do no more good!’

The Cornish Browney is of the same nature. His special office is to get the bees to settle. When the bees swarm the housewife beats a tin, and calls out: 'Browney! Browney!' until the brownie comes invisibly to take charge.

His territory extends over the Lowlands of Scotland and up into the Highlands and Islands all over the north and east of England and into the Midlands. With a natural linguistic variation, he becomes the Bwca or Bwbachbod in Wales, the Highland Bodach and the Manx Fenodoree (a larger, stronger variety inhabiting the Isle of Man, believed to originate from the Ferrishyn, or faerie tribe of Man). In the West Country, Pixies or Pisgies occassionally perform the offices of a brownie and show some of the same characteristics, though they are essentially different. Border brownies are most characteristic.

Two varieties are known: Highland Brownies that have no fingers or toes, and Lowland Brownies that have no noses.  Brownies are sometimes indistinguishable from hobgoblins, in part due to the malevolence of some species. Brownies are well known for inhabiting human homes and barns. Their industriousness and beneficient nature to man have given rise to the use of the term "brownies" to the youngest members of the Girl Guides and Girl Scouts. They are rarely seen

Bogles are mischievous Brownies that tend to be evil-natured toward liars and murderers, behaving similarly to poltergeists. Bogles are sometimes classified as goblins because of their mischievous behavior.



The Welsh name for the Brownie. Often mischevious and fond of playing pranks on humans. He is known to act as a Will o the Wisp, leading a traveller up a narrow path to edge of a cliff. The Bwca will then blow out his candle and jump over, laughing loudly and leaving his victim to grope in the dark as best as he can. They have slightly nastier tempers and are prone to tantrums if their work is criticized. They also despise tattletales and people with long noses. (gwarrwin-a-throt) The hidden name of a Monmouthshire Bwca. Though naturally helpful, brownies can become maliscious if they are offended. In a story told to the Welsh folklorist John Rhys at the turn of the century, a helpful bwca (the Welsh equivilent of a brownie) savagely attacked a servent girl on a Monmouthshire farm when she paid him for his work with a bowl of urine instead of his usual bowl of milk and piece of wheat bread. In disgust the bwca move to a neighbouring farm, where he worked willingly until the servent girl began to mock him. He moved to a third farm, and became friends with Moses, the manservent. But Moses was killed in battle, and the grief stricken bwca became a malevolent bogie. This so upset the farmer that he called a local wise man, who on a moonlit night caught the bwca by his nose and banished him to the banks of the red sea for 14 generations.

Caillagh Ny Groamagh

The Manx version of the Highland Cailleach Bheur and the Irish Cailleach Bera. The Manx Cailleagh, as Gill tells us in A MANX SCRAPBOOK, seems to be particularly unlucky, for she fell into the crevise called after her in trying to step from the top of Barrule to the top of Cronk yn Irree Lhaa. The mark of her heel is still to be seen. The Manx Cailleagh, like all the rest, is a weather spirit. In Scotland winter and bad weather belong to her, but in Man she seems to operate all through the year. If St Bride's Day (1 February) is fine, she comes out to gather sticks to warm her through the summer; if it is wet, she stays in, and has to make the rest of the year fine in her own interests. A fine St Bride's Day is therefore a bad omen for the rest of the year. She is said to have been seen on St Bride's Day in the form of a gigantic bird, carrying sticks in her beak. Cronk yn Irree Lhaa is supposed to be the usual home of the "The Old Woman of Gloominess.


Time and Age

The passage of time for faeries is clearly not the same as it is for mortal men. Some legends say that faeries are born old and grow younger as they 'age', while many others hold that they are ageless and forever young. While in faerie lands, mounds and burrows, time is usually not consistent with the outside world. There are accounts of men entering a faerie residence and sleeping but a night, while 50 years pass outside. If faeries age only a day for 50 years, then they could quite easily appear immortal compared to humans.

Captured Fairies 

The marriage of a human man with a fairy wife seems generally to have been a marriage by capture, except for the Gwrachs of Wales, who generally yielded to wooing. Like the captured brides, however, they imposed a taboo, which was in the end always violated. Wild Edric is an early example of a captured fairy bride, complete with the taboo and the wife's final return to Fairyland. Many other wives are Selkies or Seal Maidens, captured by the theft of their seal skins. When, after years of married life, they regain their skins, they hurry down to the sea at once. Ralph of Coggeshall's early tale of the Green Children is an unusual one of fairies captured, for of the pair, the boy pined and died and the girl never went back to her subterranean land, but married and lived on like a mortal, keeping still some of the fairy wantonness. There are scattered tales all over the country of the capture of the small helpless fairies, most of whom escape in the long run. The most famous of these are the Leprachauns. The man who is bold enough to seize one hopes to threaten him into surrendering his pot of gold, for the Leprachaun is a hoarder, but there has been no recorded case of success.

The rule first laid down by Kirk that a fairy can only be seen between two blinks of an eye holds good with him. However fast your grip, you must keep your eye on him through rough and smooth, or he will slip between your fingers like water. Perhaps the same rule held good for the pixy at the Ovkerry, of whom William Crossing wrote in his TALES OF DARTMOOR PIXIES. An old woman who lived on the Moors was going home with an empty basket from the market after selling her goods. When she got near the bridge which spans Blackabrook at the Ockerry a small figure leapt on to the road and began capering in front of her. He was about eighteen inches high, and she recognized him as a pixy. She paused for a moment, wondering if she should turn back for fear of being Pixy-Led; but she remembered that her family would be waiting for her, and pressed steadily on. When she got to the bridge the pixy turned and hopped towards her, and she suddenly stooped down, picked him up, popped him into her empty basket and latched down the lid, for she thought to herself that instead of the pixy leading her she would lead the pixy. The little fellow was too tall to leap about in the basket, but he began to talk and scold in an unknown gibberish, while she hurried proudly home, longing to show her catch to the family. After a time the stream of gabbling stopped, and she thought he might be sullen or asleep. She thought she would take a peep at him, and lifted a corner of the lid very cautiously, but there was no sight or feel of him, he was gone like a piece of dried foam. No harm seems to have come to her, and, in spite of losing him, she felt proud of her exploit.

I Skillywidden and Coleman Gray tell of little fairies who were carried into human houses but got back to their own family in the end. In the sadder tale of BROTHER MIKE the little captive never escaped, but pined and died. Ruth Tongue has a story of a rather rare waterspirit, an ASRAI, who pined and melted away under the heat of the sun like a stranded jelly-fish when a fisherman caught it and tried to bring it home to sell. Most of these fairies, great or small, seem powerless to avenge the wrong offered to them, though other fairies avenge much more trifling injuries with Blights and Illnesses, or even death.

A Cornish example of the Captured Fairies, this is the name of a little Pisky boy who was adopted by a human. It is given by Hunt in POPULAR ROMANCES OF THE WEST OF ENGLAND, from T. Quiller Couch in NOTES AND QUERIES: 'There is a farmhouse of some antiquity with which my family have a close connection; and it is this circumstance, more than any other, that has rendered this tradition concerning it more interesting to us, and better remembered than many other equally romantic and authentic. Close to
this house, one day, a little miserable-looking bantling was discovered alone, unknown, and incapable of making its wants understood. It was instantly remembered by the finder, that this was the way in which the piskies were accustomed to deal with those infants of their race for whom they sought human protection; and it would have been an awful circumstance if such a one were not received by the individual so visited. The anger of the piskies would be certain, and some direful calamity must be the result;
whereas, a kind of welcome would probably be attended with great good fortune. The miserable plight of this stranger therefore attracted attention and sympathy. The little unconscious one was admitted as of the family. Its health was speedily restored, and its renewed strength, activity, intelligence and good-humour caused it to become a general
favourite. It is true the stranger was often found to indulge in odd freaks; but this was accounted for by a recollection of its pedigree, which was not doubted to be of the piskie order. So the family prospered, and had banished the thought that the foundling would ever leave them. There was to the front door of this house a hatch, meaning a half-door that is kept closed when the whole door behind it is open, and which then serves as a guard against the intrusion of dogs, hogs, and ducks, while air and light
are freely admitted. This little being was one day leaning over the top of this hatch, looking wistfully outward, when a clear voice was heard to proceed from a neighbouring part of the townplace, calling, 'Coleman Gray, Coleman Gray!' The piskie immediately started up, and with a sudden laugh, clapped its hands, exclaiming, 'Aha! my daddy is come!' It was gone in a moment, never to be seen again.

Gentle Annis

The weather spirit responsible for the south-westerly gales on the Firth of Cromarty. The Firth is well protected from the north and east, but a gap in the hills allows the entry of spasmodic squally gales. These gives Gentle Annis a bad reputation for treachery. A day will start fine and lure the fisher out, then, in a momemt, the storm sweeps round and his boat is imperilled. D. A. Mackenzie suggests that Gentle Annis is one aspect of the Cailleach Bheur. 'Annis' may come from the Celtic goddess Anu, which has been suggested, as the origins of Black Annis of the Dane Hills. It may be, however, that these half-jocular personifications have no connection with mythology.


The most noble tribe of all the fairies in Ireland. A big race who came from the planets and usually appear in white. The Irish used to bless the Gentry for fear of harm otherwise. One of the many euphemistic names for the fairies, used in Ireland. As Kirk says, 'the Irish use to bless all they fear Harme of'. The class of aliens referred to as the "Nordics" may be the Gentry. They often appear in dreams as seven foot tall glowing beings, known as "the Shining Ones."


Hobs are mythical creatures of the North York Moors and elsewhere. Surprisingly, there seem to be no hobs in the Yorkshire Dales but some lived near the Yorkshire-Durham borders. One lived at Coniscliffe near Darlington and another was Hob Headless who haunted the lane between Hurworth and Neasham.

Read more: Hob


The Knocker, Knacker, Bwca (Welsh), Bucca (Cornish) or Tommyknocker (US) is the Welsh and Cornish equivalent of Irish leprechauns and English and Scottish brownies. About two feet tall and grizzled, but not misshapen, they live beneath the ground. Here they wear tiny versions of standard miner's garb and commit random mischief, such as stealing miner's unattended tools and food.

Their name comes from the knocking on the mine walls that happens just before cave-ins – actually the creaking of earth and timbers before giving way. To some of the miners, the knockers were malevolent spirits and the knocking was the sound of them hammering at walls and supports to cause the cave-in. To others, who saw them as essentially well-meaning practical jokers, the knocking was their way of warning the miners that a life-threatening collapse was imminent.

While some variety of "Little People" was common to all Celtic and northern Germanic peoples, the origin of knockers probably comes from early Welsh mythology, in which they may have been the pre-Brythonic inhabitants of the Celtic west of Britain. Skilled in the arts of mining and tunnelling, they taught these arts to the Britons. These legends may have influenced Tolkien's concept of the Dwarves, consummate miners and stoneworkers who taught these skills to men.

According to some Cornish folklore however, the Knockers were the helpful spirits of people who had died in previous accidents in the many tin mines in the county, warning the miners of impending danger. To give thanks for the warnings, and to avoid future peril the miners cast the last bite of their pasties into the mines for the Knockers.

In the 1820s, immigrant Welsh miners brought tales of the knockers and their theft of unwatched items and warning knocks to western Pennsylvania, when they gravitated there to work in the mines. Cornish miners, much sought after in the years following the 1848 gold rush, brought them to California. When asked if they had relatives back in Cornwall who would come to work the mines, the Cornish miners always said something along the lines of "Well, me cousin Jack over in Cornwall wouldst come, could ye pay ’is boat ride", and so came to be called Cousin Jacks. The Cousin Jacks, as notorious for losing tools as they were for diving out of shafts just before they collapsed, attributed this to their diminutive friends and refused to enter new mines until assured by the management that the knockers were already on duty. Belief in the knockers remained well into the 20th century. When one large mine closed in 1956 and the owners sealed the entrance, fourth, fifth, and sixth generation Cousin Jacks circulated a petition calling on the mineowners to set the knockers free so that they could move on to other mines. The owners complied.