Kassidi

“How different this world to the one about which I used to read, and in which I used to live! This is one peopled by demons, phantoms, vampires, ghouls, boggarts, and nixies. Names of things of which I knew nothing are now so familiar that the creatures themselves appear to have real existence. The Arabian Nights are not more fantastic than our gospels; and Lempriere would have found ours a more marvelous world to catalog than the classical mythical to which he devoted his learning. Ours is a world of luprachaun and clurichaune, deev and cloolie, and through the maze of mystery I have to thread my painful way, now learning how to distinguish oufe from pooka, and nis from pixy; study long screeds upon the doings of effreets and dwergers, or decipher the dwaul of delirious monks who have made homunculi from refuse. Waking or sleeping, the image of some uncouth form is always present to me. What would I not give for a volume by the once despised 'A. L. O. E' or prosy Emma Worboise? Talk of the troubles of Winifred Bertram or Jane Eyre, what are they to mine? Talented authoresses do not seem to know that however terrible it may be to have as a neighbour a mad woman in a tower, it is much worse to have to live in a kitchen with a crocodile. This elementary fact has escaped the notice of writers of fiction; the re-statement of it has induced me to reconsider my decision as to the most longed-for book; my choice now is the Swiss Family Robinson. In it I have no doubt I should find how to make even the crocodile useful, or how to kill it, which would be still better.

("Mysterious Maisie")”
― Wirt Gerrare, Gaslit Nightmares: Stories by Robert W. Chambers, Charles Dickens, Richard Marsh, and Others

“Quite a number of writers comment on the decidedly human character of the fairies, but it must be obvious that practically all supernaturals partake of human traits, more usually unpleasant ones, being as they are the projections of man's fear and imagination and created by him, psychologically, in his own image. Fairies are frequently described as being peevish, irritable, and revengeful to a degree. Grant Stewart says rather unmercifully of the Scottish fairies that "their appetites are as keen as their inclinations are corrupt and wicked.”
― Lewis Spence, British Fairy Origins

“If we turn now to such vestiges of cult as are associated otherwise than with time and season, we discover a definite recognition of the survival of these nearly a century ago. Keightley, the old fairy mythologist, who did such yeoman service in the collection of much valuable elfin lore, says, as long ago as 1850, when referring to the confused nature of his subject: 'Indeed it could not well be otherwise, when we recollect that all these beings (the larger and greater fairies) once formed part of ancient and exploded systems of religion and that it is chiefly in the traditions of the peasantry that their memorial has been preserved.”
― Lewis Spence, British Fairy Origins

“It must be understood that in some cases the process by which a god or goddess degenerates into a fairy may occupy centuries, and that in the passage of generations such an alteration may be brought about in appearance and traits as to make it seem impossible that any relationship actually exists between the old form and the new. This may be accounted for by the circumstance that in gradually assuming the traits of fairyhood the god or goddess may also have taken on the characteristics of fairies which Already existed in the minds of the folk, the elves of a past age, who were already elves at a period when he or she still flourished in the full vigour of godhead. For in one sense Faerie represents a species of limbo, a great abyss of traditional material, into which every kind of ancient belief came to be cast as the acceptance of one new faith after another dictated the abandonment of forms and ideas unacceptable to its doctrines. The difference between god and fairy is indeed the difference between religion and folk-lore.”
― Lewis Spence, British Fairy Origins