Tomkinson, John L. Haunted Greece: Nymphs, Vampires and other Exotika, (Anagnosis, 2004) ISBN 960-88087-0-7 a b c d e f g h i j k l m n o p q r s t u v w x y z aa ab ac ad ae af ag ah ai aj ak al am an ao ap aq Morrison, Sophia (1911). Manx Fairy Tales, London: David Nutt, Retrieved 8 May 2018.

Richard Firth Green, Elf Queens and Holy Friars: Fairy Beliefs and the Medieval Church (Philadelphia: University of Pennsylvania Press, 2016) Hunt, Maurice. "Individuation in A Midsummer Night's Dream". South Central Review 3.2 (Summer 1986): 1–13.

Real Faeries and Shaman Spirits

Faerie-tales are a type of mythology; explanations of human and environmental phenomena, usually set at an indeterminate time in the past. Most faerie-tales are never one-offs, but seem to cluster as a single form from many sources, which are dispersed geographically and chronologically. In Europe and America, they were mostly collected by folklorists in the 19th and early-20th centuries, from both oral and written sources, and then disseminated from there. Many were incorporated into the folklorists’ bible, the Aarne-Thompson catalogues of folktale types and motifs, which were first put together in 1910 by the Finnish folklorist Antti Aarne, and completed by Stith Thompson in 1958. They consist of several doorstop volumes, which index every conceivable story type and motif from around the world. One common faerie-tale motif, for instance, is the suspension of time when a mortal visits faerieland. A nice example is the Irish story of Oisín, a poet of the Feinn. After falling asleep under an ash tree he awakes to find Niamh, the shape-shifting Queen of Tir na n’Og, the land of perpetual youth, summoning him to join her in her realm as her husband. He agrees and finds himself living in a paradise of perpetual summer, where all good things abound, and where time and death hold no sway.

Arafat A. Razzaque, 'Who "wrote" Aladdin? The Forgotten Syrian Storyteller', Ajam Media Collective (14 September 2017). a b c d e f g h i j k l m n o p q r s Anonymous [C.J.T.] (1889). Folk-Lore and Legends: Ireland. London: W.W. Gibbings. Republished as Anonymous [C.J.T.] (1904). Irish Fairy Tales Folklore and Legends. London: W.W. Gibbings. Poestion, Josef (1884) " Ring, der Königssohn", Isländische Märchen, Wien: Carl Gerold's Sohn, pp. 71–86. The author did his research, but in the end I didn't much like what he did with it. I'm something of a student of Faerie, and I found that the evil character didn't ring true to the lore I have read. I also found the father character to be a bit of a Mary-Sue, and the teenage daughter character to be unrealistic. I didn't like what he did with the mother character at all; she was not very well rounded, almost an afterthought in a lot of scenes.

Christian theologians John Milbank and David Bentley Hart have spoken and written about the real existence of fairies [110] [111] [112] [113] [114] [115] [116] as has the Christian philosopher Stephen R. L. Clark. [117] [118] Hart was a 2015 Templeton Fellow at the University of Notre Dame Institute for Advanced Study and has published the most on this topic including references in multiple interviews and books, especially Roland in Moonlight. For example, Hart has written: Spike– One of Kaye's faerie friends from childhood. Harbours strong dislike and distrust of Roiben. He is killed by Nephamael towards the end of the novel after giving him information in the hopes of gaining his favour. Well-known Japanese "fairy tale" [a] are often found in the Otogi-zōshi or the Konjaku Monogatarishū. Fairy was used to represent: an illusion or enchantment; the land of the Faes; collectively the inhabitants thereof; an individual such as a fairy knight. [3] Faie became Modern English fay, while faierie became fairy, but this spelling almost exclusively refers to one individual (the same meaning as fay). In the sense of 'land where fairies dwell', archaic spellings faery and faerie are still in use.