Folk-lore of Shakespeare. Dyer Thomas Firminger Thiselton

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about,

      Search Windsor Castle, elves, within and out:

      Strew good luck, ouphes, on every sacred room:

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      The several chairs of order look you scour

      With juice of balm and every precious flower.”

      In Ben Jonson’s ballad of “Robin Goodfellow”36 we have a further illustration of this notion:

      “When house or hearth cloth sluttish lie,

      I pinch the maidens black and blue,

      The bed clothes from the bed pull I,

      And lay them naked all to view.

      ’Twixt sleep and wake

      I do them take,

      And on the key-cold floor them throw;

      If out they cry,

      Then forth I fly,

      And loudly laugh I, ho, ho, ho!”

      In “Round About our Coal Fire,” we find the following passage bearing on the subject: “When the master and mistress were laid on the pillows, the men and maids, if they had a game at romps, and blundered up stairs, or jumbled a chair, the next morning every one would swear ’twas the fairies, and that they heard them stamping up and down stairs all night, crying, ‘Waters lock’d, waters lock’d!’ when there was no water in every pail in the kitchen.” Herrick, too, in his “Hesperides,” speaks of this superstition:

      “If ye will with Mab find grace,

      Set each platter in his place;

      Rake the fire up, and set

      Water in, ere sun be set,

      Wash your pales and cleanse your dairies,

      Sluts are loathesome to the fairies:

      Sweep your house; who doth not so,

      Mab will pinch her by the toe.”

      While the belief in the power of fairies existed, they were supposed to perform much good service to mankind. Thus, in “A Midsummer-Night’s Dream” (v. 1), Oberon says:

      “With this field-dew consecrate,

      Every fairy take his gait;

      And each several chamber bless,

      Through this palace, with sweet peace;

      And the owner of it blest,

      Ever shall in safety rest” —

      the object of their blessing being to bring peace upon the house of Theseus. Mr. Douce37 remarks that the great influence which the belief in fairies had on the popular mind “gave so much offence to the holy monks and friars, that they determined to exert all their power to expel these imaginary beings from the minds of the people, by taking the office of the fairies’ benedictions entirely into their own hands;” a proof of which we have in Chaucer’s “Wife of Bath:”

      “I speke of many hundred yeres ago;

      But now can no man see non elves mo,

      For now the grete charitee and prayeres

      Of limitoures and other holy freres

      That serchen every land and every streme,

      As thikke as motes in the sonne beme,

      Blissing halles, chambres, kichenes, and boures,

      Citees and burghes, castles highe and toures,

      Thropes and bernes, shepenes and dairies,

      This maketh that ther ben no faeries:

      For ther as wont to walken was an elf

      Ther walketh now the limitour himself.”

      Macbeth, too (v. 8), in his encounter with Macduff, says:

      “I bear a charmed life, which must not yield

      To one of woman born.”

      In the days of chivalry, the champion’s arms were ceremoniously blessed, each taking an oath that he used no charmed weapon. In Spenser’s “Fairy Queen” (book i. canto 4) we read:

      “he bears a charmed shield,

      And eke enchanted arms, that none can pierce.”

      Fairies were amazingly expeditious in their journeys. Thus, Puck goes “swifter than arrow from the Tartar’s bow,” and in “A Midsummer-Night’s Dream” he answers Oberon, who was about to send him on a secret expedition:

      “I’ll put a girdle round about the earth

      In forty minutes.”

      Again, the same fairy addresses him:

      “Fairy king, attend, and mark:

      I do hear the morning lark.

      Oberon. Then, my queen, in silence sad,

      Trip we after the night’s shade:

      We the globe can compass soon,

      Swifter than the wand’ring moon.”

      Once more, Puck says:

      “My fairy lord, this must be done with haste,

      For night’s swift dragons cut the clouds full fast,

      And yonder shines Aurora’s harbinger,” etc.

      It was fatal, if we may believe Falstaff in “Merry Wives of Windsor” (v. 5) to speak to a fairy: “They are fairies; he that speaks to them shall die.”

      Fairies are accustomed to enrich their favorites; and in “A Winter’s Tale” (iii. 3) the shepherd says: “It was told me I should be rich by the fairies;”38 and in “Cymbeline” (v. 4), Posthumus, on waking and finding the mysterious paper, exclaims:

      “What fairies haunt this ground? A book? O rare one!

      Be not, as is our fangled world, a garment

      Nobler than that it covers,” etc.

      At the same time, however, it was unlucky to reveal their acts of generosity, as the shepherd further tells us: “This is fairy gold, boy; and ’twill prove so; up with’t, keep it close, home, home, the next way. We are lucky, boy; and to be so still requires nothing but secrecy.”

      The necessity of secrecy in fairy transactions of this kind is illustrated in Massinger and Field’s play of “The Fatal Dowry,” 1632 (iv. 1),39 where Romont says:

      “But not a word o’ it; ’tis fairies’ treasure,

      Which, but reveal’d, brings on the blabber’s ruin.”

      Among the many other good qualities belonging to the fairy tribe, we are told that they were humanely attentive to the youthful dead.40 Thus Guiderius, in “Cymbeline,” thinking that Imogen is dead (iv. 2), says:

      “With female fairies will his tomb be haunted,

      And worms will not come to thee;”41

      there having been a popular notion that where fairies resorted no noxious creature could

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