Part 1 – Fairy Eggs, pp.i-viii.

THE FAIRY-EGG, AND WHAT CAME OUT OF IT.

ON the stormy coasts of the Hebrides, amongst sea-weed and shells, fishermen and kelp-burners often find certain hard, light, floating objects, somewhat like flat chesnuts, of various colours – grey, black, and brown, which they call sea-nuts, strand-nuts, and fairy-eggs. Where they are most common, they are used as snuff-boxes, but they are also worn and preserved as amulets, with a firm or sceptical belief in their mysterious virtues. Old Martin, who wrote of the Western Isles in 1703, calls them “Molluka beans,” and tells how they were then found, and worn, and used as medicine; how they preserved men from the evil eye, and cured sick cattle by a process as incomprehensible as mesmerism. Practical Highlandmen of the present day call the nuts trash, and brand those who wear them, like their ancestors a hundred and fifty years ago, as ignorant and superstitious; but learned botanists, too wise to overlook trifles, set themselves to study even fairy-eggs; and believing them to be West Indian seeds,1 stranded in Europe, they planted them, and some (from the Azores) grew. Philosophers, having discovered what they were, use them to demonstrate the existence of the Gulf Stream, and it is even said that they formed a part of one link in that chain of reasoning which led Columbus to the New World. 

So within this century, men have gathered nursery tales. They set themselves earnestly to learn all that they could concerning them; they found similar tales common to many languages; they traced them back for centuries; they planted them in books, and at last the Brothers Grimm, their predecessors and their followers, have raised up a pastime for children to be “a study fit for the energies of grown men and to all the dignity of a science.” 

So at least says the learned author of the translation of “Norse Tales,” and there are many who agree with him. 

Men have now collected stories from most parts of the world. They have taken them from the dictation of American Indians, South Sea Islanders, Lapps and Samoydes, Germans and Russians. Missionaries have published the fables of African savages; learned men have translated Arabic, Sanscrit, and Chinese manuscripts; even Egyptian papyri have been dug up, and forced to yield their meaning, and all alike have furnished tales, very similar to stories now told by word of mouth. But as some of these are common to races whose languages have been traced to a common origin, it is now held that nursery stories and popular tales have been handed down together with the languages in which they are told; and they are used in striving to trace out the origin of races, as philologists use words to trace language, as geologists class rocks by the shells and bones which they contain, and as natural philosophes used fairy-eggs in tracing the Gulf Stream. 

The following collection is intended to be a contribution to this new science of “Storyology”. It is a museum of curious rubbish about to perish, given as it was gathered in the rough, for it seemed to me as barbarous to “polish” a genuine popular tale, as it would be to adorn the bones of a Megatherium with tinsel, or gild a rare old copper coin. On this, however, opinions may vary, but I hold my own, that stories orally collected can only be valuable if given unaltered; besides, where is the model story to be found? 

Practical men may despise the tales, earnest men condemn them as lies, some even consider them wicked; one refused to write any more for a whole estate; my best friend says they are all “blethers.” But one man’s rubbish may be another’s treasure; and what is the standard of value in such a pursuit as this? 

“And what are you going to do with them stories, Mr. Camal?” said a friend of mine, as he stood amongst the brown sea-weed, at the end of a pir, on a fine summer’s evening, and watched my departure in a tiny boat. 

“Print them, man, to be sure.” 

My friend is famous for his good stories, though they are of another kind, and he uses tobacco; he eyed me steadily for a moment, and then he disposed of the whole matter monosyllabically, but forcibly, 

“Huch!!” 

It seemed to come from his heart. 

Said a Highland Coachman to me one day, “The luggage is very heavy. I will not believe but there is stones in the portmanteaus! They will be pickin’ them up off the road, and takin’ them away with them; I have seen them myself;” and then, having disposed of geology, he took a sapient pinch of snuff. 

So a benighted Englishman, years ago in Australia, took up his quarters in a settler’s hut, as he told me. Others travellers came in, and one had found a stone in a dry river-course which he maintained to be partly gold. The rest jeered at him till he threw away his prize in a pet; and then they all devoured mutton chops and damper, and slept like sensible men. 

So these tales may be gold or dross according to taste. Many will despise them, but some may take an interest in the pastime of their humble countrymen; some may be amused; those who would learn Gaelic will find the language of the people who told the stories; and those who would compare popular tales of different races, may rest assured that I have altered nothing; that these really are what they purport to be – stories orally collected in the West Highlands since the beginning of 1859. I have but carried drift rubbish from the place where I found it to a place where it may be seen and studied by those who care to take the trouble. 

The resemblance which the collection bears to others already made, is a strong argument for the common origin of the stories, and of the people who tell them. But, as a foundation for argument, I am bound to give the evidence on which I have formed my belief in their antiquity, for the stories would be rubbish indeed if they were not genuine traditions/ 

This is the account given by Mr. Hector MacLean, parish schoolmaster at Ballygrant in Islay, whom I have known from his boyhood, and who, at my request, collected stories last summer in the Long Island:- 

“In the Islands of Barra, the recitation of tales during the long winter nights is still very common. The people gather in crowds to the houses of those whom they consider good reciters to listen to their stories. They appear to be fondest of those tales which describe exceedingly rapid changes of place in very short portions of time, and have evidently no respect for the unities. During the recitation of these tales, the emotions of the reciters are occasionally very strongly excited, and so also are those of the listeners, almost shedding tears at one time, and giving way to loud laughter at another. A good many of them firmly believe in all the extravagance of these stories. 
“They speak of the Ossianic heroes with as much feeling, sympathy, and belief in their existence and reality as the readers of the newspapers do of the exploits of the British army in the Crimea or in India; and whatever be the extravagance of the legends they recite respecting them, it is exceedingly remarkable that the same character is always ascribed to the same hero in almost every story and by almost every reciter. Fingal, or rather Fionn, is never called the king of any country or territory, but the king of the Finn, a body of men, who were raised, according to the traditions current in the Long Island and other parts of the Highlands, in Ireland and in the Highlands, to defend both countries against foreign invaders, more especially against the Scandinavians. The origin these illiterate people assign to them, according to the traditions handed down to them, is, that the largest and strongest bodied young men and women were selected and married together in order to produce a brave and powerful race capable of withstanding and repelling the incursions of foreign foes. Any hero that came west, east, north, or south, and ‘Cothrom na Fînne’ (the chance of the Finne), is the term still used for fair-play in the Highlands. 
“In no tale or tradition related to me regarding these heroes have I heard the name, ‘Rìgh Mhòr-bheinn,’ (king of Morven) ascribed to Fionn; nor have I heard him described as the king of any territory or country – always ‘Rìgh na Fînne or Fēinne.’ Fēinn or Finn is the plural of Fiann, which is probably derived from Fiadh dhuine; either a wild man from his strength and bravery, or else the man of deer, from their maintaining themselves by hunting deer, extensive tracts of land being alloted to them for that purpose. The last etymology I believe myself to be the correct one. 
“The most of the people in Barra and South Uist are Roman Catholics, can neither read nor write, and hardly know any English. From these circumstances it is extremely improbable that they have borrowed much from the literature of other nations. In North Uist and Harris these tales are nearly gone, and this, I believe, to be owing partly to reading, which in a manner supplies a substitute for them, partly to bigoted religious ideas, and partly to narrow utilitarian views.” 

This clear statement is accompanied by a description of each of the men who contributed, from which it appears in detail that the greater number speak Gaelic only, that many of them can neither read nor write, and that they are clever though uneducated; and this account I know to be correct in some cases, from my own personal knowledge of the men. Hector Urquhart, now gamekeeper at Ardkinglas, whom I have known for many years, agrees with MacLean in his account of the telling of these stories in other districts in former times. 

This is his account – 

“In my native place, Pool-Ewe, Ross-shire, when I was a boy, it was the custom for the young to assemble together on the long winter nights to hear the old people recite the tales or sgeulachd, which they had learned from their fathers before them. In these days tailors and shoemakers went from house to house, making our clothes and shoes. When one of them came to the village we were greatly delighted, whilst getting new kilts at the same time. I knew an old tailor who used to tell a new tale every night during his stay in the village; and another, an old shoemaker, who, with his large stock of stories about ghosts and fairies, used to frighten us so much that we scarcely dared pass the neighbouring churchyard on our way home. It was also the custom when an aoidh, or stranger, celebrated for his store of tales, came on a visit to the village, for us, young and old, to make a rush to the house where he passed the night, and choose our seats, some on beds, some on forms, and others on three-legged stools, etc., and listen in silence to the new tales; just as I have myself seen since, when a far-famed actor came to perform in the Glasgow theatre. The goodman of the house usually opened with the tale of Famhair Mor (great giant) or some other favourite tale, and then the stranger carried on after that. It was a common saying, ‘The first tale by the goodman, and tales to daylight by the aoidh,’ or guest. It was also the custom to put riddles, in the solving of which all in the house had to tax their ingenuity. If one of the party put a riddle which was not solved that night, he went home with the title of King of Riddles. Besides this, there was usually in such gatherings a discussion about the Fein, which comes from Fiantaidh, giant; the Fiantaidh were a body of men who volunteered to defend their country from the invasions and inroads of the Danes and Norwegians, or Lochlinnich. Fiunn, who was always called King of the Fein, was the strongest man amongst them, and no person was admitted into the company who was less in height than he, however much taller. I remember the old black shoemaker telling us one night that Fiunn had a tooth which he consulted as an oracle upon all important occasions. He had but to touch this tooth, and whatever he wanted to know was at once revealed to him. 
The above is all I can at present readily call to mind of the way in which the evenings were spent in the Highlands thirty or forty years ago. The minister came to the village in 1830, and the schoolmaster soon followed, who put a stop in our village to such gatherings; and in their place we were supplied with heavier tasks than listening to the old shoemaker’s fairy tales. From that period till I collected the few in this collection, I have not heard a tale recited. On going to visit my friends last summer I expected that I would get some old tales among them, but I found that the most of the old men who used to relate them in my young days had died, and the few who were then alive of them were so old that they had lost their memories, so that I only got but a trifle to what I expected.
March 1860.                                                                                                                        HECTOR URQUHART.”

John Dewar, a labourer, whom I never saw, but who has written and sent me many stories, agrees with the others. These men have never met, and have acted independently; and yet, in many cases, I have received versions of the same story from each and from other sources, and I have myself heard the same incidents repeated by their authorities, and by others whom they had never seen; sometimes even the very words.

 

1  Mimosa scandens, great pod-creeper. Mucuna ureus.

6 thoughts on “Part 1 – Fairy Eggs, pp.i-viii.

    1. This is one of my favourite introductions to any book. I find it all fascinating and Campbell’s super thorough. The gods only know how many parts it’ll end up being as it just about takes up half of the first volume!

      Liked by 1 person

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