Books with author George Douglas Armstrong

Fully illustrated. This is a collection of Scottish folklore which will appeal to all ages. There are animal tales, stories of the fairies of Scotland including Brownies, Bogles, Kelpies, Mermaids and others, comic tales, literary tales, and tales of Witches and of Giants. While many of the themes are similar to other European folk-tales, this collection emphasizes specifically Scottish aspects of the stories.

The product of a long-established oral tradition, Scottish fairy tales are full of unexpected twists and turns, delicious humor, and a rich assortment of fanciful creatures. These include brownies, kelpies, trolls, mermen, and other beings from the unseen world that pop up again and again to assist, annoy, and otherwise meddle in the lives of simple country folk.This treasury was assembled by a noted folklorist who heard these picturesque traditional tales over a century ago while visiting in rural homes throughout Scotland. Recounted in their native vernacular, they include nursery tales and animal fables, stories of fairies, accounts of witchcraft, comic and literary lore, and more.Included in this collection are clever and imaginative stories of "The Strange Visitor," "How the Wolf Lost His Tail," "The Smith and the Fairies," "The Scottish Brownie," "The Witches of Delnabo," "The Witty Exploits of Mr. George Buchanan," "The Haunted Ships," and scores of other delightful tales. Together, they offer folklore lovers, readers, and listeners of all ages hours of imaginative storytelling entertainment.

This is a collection of Scottish folklore which will appeal to all ages. There are animal tales, stories of the fairies of Scotland including Brownies, Bogles, Kelpies, Mermaids and others, tales of witchcraft and of Giants. While many of the themes are similar to other European folk-tales, this collection emphasizes specifically Scottish aspects of the stories.--J.B. Hare

Book Description: "A fairy (also fey or fae or faerie; collectively, wee folk, good folk, people of peace, and other euphemisms) is the name given to an alleged metaphysical spirit or supernatural being.The fairy is based on the fae of medieval Western European (Old French) folklore and romance. Fairies are often identified with related beings of other mythologies (see list of beings referred to as fairies). Even in folklore that uses the term "fairy," there are many definitions of what constitutes a fairy. Sometimes the term is used to describe any magical creature, including goblins or gnomes: at other times, the term only describes a specific type of more ethereal creature.Fairies are generally described as human in appearance and as having magical powers. Their origins are less clear in the folklore, being variously the dead, or some form of angel, or a species completely independent of humans or angels. Folklorists have suggested that their actual origin lies in a conquered race living in hiding, or in religious beliefs that lost currency with the advent of Christianity. These explanations are not always mutually incompatible, and they may be traceable to multiple sources. Much of the folklore about fairies revolves about protection from their malice, by such means as cold iron (fairies don't like iron and will not go near it) or charms of rowan and herbs, or avoiding offense by shunning locations known to be theirs. In particular, folklore describes how to prevent the fairies from stealing babies and substituting changelings, and abducting older people as well. Many folktales are told of fairies, and they appear as characters in stories from medieval tales of chivalry, to Victorian fairy tales, and up to the present day in modern literature." (Quote from wikipedia.org)Table of Contents: Publisher's Preface; Introduction; The Three Green Men Of Glen Nevis; Nursery Stories; The Story Of The White Pet ; The Milk-white Doo ; The Croodin Doo ; The Cattie Sits In The Kiln-ring Spinning ; Marriage Of Robin Redbreast And The Wren ; The Tempted Lady ; The Fause Knight And The Wee Boy ; The Strange visitor ; Rashin-coatie ; Stories Of Animals ; The Fox Outwitted; The Fox Troubled With Fleas; The Fox And The Bag-pipes; The Fox's Stratagem; The Fox And The Wrens; The Fox And The Cock; How The Wolf Lost His Tail; Frog And Crow; The Grouse Cock And His Wife; The Eagle And The Wren ; The Wren's Presumption; The Two Foxes; The Bee And The Mouse; The Two Mice; Alexander Jones; Fairy Tales; The Fairies Of Scotland ; The Fairy And The Miller's Wife ; Sir Godfrey Macculloch ; The Laird O' Co' ; Habitrot ; The Tulman ; The Isle Of Pabaidh ; Sanntraigh ; Water Fairies ; Fairy Transportation ; The Poor Man Of Peatlaw ; The Fairy Boy Of Leith ; "mind The Crooked Finger" ; The Two Young Ploughmen ; The Smith And The Fairies ; The Lothian Farmer's Wife ; Redemption From Fairy Land ; The Fairy And The Bible-reader ; Thom And Willie ; The Gloaming Bucht ; The Fairy's Song ; The Faithful Purse-bearer; The Brownie, The Bogle, The Kelpy, Mermen, Demons; The Scottish Brownie ; The Brownie Of Bodsbeck ; The Brownie And The Thievish Maids ; The Bogle ; The Doomed Rider ; Graham Of Morphie ; The Fisherman And The Merman ; The Mermaid Wife ; The Seal-catcher's Adventure ; The Mermaid Of Knockdolion ; The Young Laird Of Lorntie ; Nuckelavee ; The Two Shepherds ; Fatlips ; The Silly Mutton; Witchcraft; Macgillichallum Of Razay ; The Witch Of Laggan ; The Blacksmith's Wife Of Yarrowfoot ; The Miller Of Holdean ; Ronaldson Of Bowden ; The Farmer's Wife Of Deloraine ; Laird Harry Gilles ; The Missing Web ; The Witches Of Delnabo ; The Brazen Brogues; Comic Tales; The Wee Bunnock ; The Tale Of The Shifty Lad, The Widow's Son ; Lothian Tom ; The Ploughman's Glory; Or, Tom's Song; The Witty Exploits Of Mr. George Buchanan, The King's Fool ; Literary Tales ; The Haunted Ships ; Elphin Irving ; Cou

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It is only within comparatively recent years that the homely stories in the mouths of the country people have been constituted a branch of learning, and have had applied to them, as such, the methods and the terminology of science. No doubt a very noteworthy gain to knowledge has resulted from this treatment, a curious department of research has been opened up, and light has been cast upon various outside things of greater importance than the subject of study itself. But, side by side with this gain to knowledge, is there not, involved in the method of treatment indicated, a loss to the stories themselves? Classified, tabulated, scientifically named, they are no longer the wild free product of Nature that we knew and loved: they are become, so to speak, a collection of butterflies in a case, an album of pressed wild flowers. No doubt they are still very interesting, and highly instructive; but their poetry, their brightness, the fragrance which clung about them in their native air, their native soil, is in large measure gone! Well then, with all due recognition of the value of the labours of the scientific folklorist, the comparative mythologist, whose work I would not for one moment be understood to undervalue, is there not room, even at the present day, to study these stories from another point of view, and that the simplest and most obvious one the point of view, I mean, of the story teller pure and simple? One would hope that the time had not yet come when the old tales, considered on their own merits, have entirely ceased to charm; and it is an undeniable fact that there are still persons among us who would regard it as a real and personal loss could they be made to believe that the ideal hero of their childhood, as he falls heroically, in a bloody battle, wounded to the death, is in reality a myth, or an allegory to embody the setting of the sun; and who would even feel themselves aggrieved could they be brought to realise that the bugbear of their baby years their own particular bugbear is common also to the aborigines of Polynesia. So great is the power of early association. Well then, my proposal is to consider the Tales of the Scottish Peasantry simply from the literary, critical, or story teller's point of view, from the point of view, that is, of persons who actually tell them, to whom they are actually told. I suppose that most nations, whilst their life has remained primitive, have practised the art of storytelling; and certainly the Scotch were no exceptions to the rule. Campbell of Isla, who wrote about thirty years ago, records that in his day the practice of story telling still lingered in the remote Western Islands of Barra; where, in the long winter nights, the people would gather in crowds to listen to those whom they considered good exponents of the art. At an earlier date, but still, at that time, within living memory, the custom survived at Poolewe in Ross shire where the young people were used to assemble at night to hear the old ones recite the tales which they had learned from their fore fathers. Here, and at earlier dates in other parts of the country also, the demand for stories would further be supplied by travelling pedlars, or by gaberlunzie men, or pauper wandering musicians and entertainers, or by the itinerant shoemaker or tailor "Whip the Cat" as he was nicknamed, both of which last were accustomed to travel through thinly populated country districts, in the pursuit of their calling, and to put up for the night at farm houses, where, whilst plying their needles, they would entertain the company with stories. The arrival of one of these story tellers in a village was an important event. As soon as it became known, there would be a rush to the house where he was lodged, and every available seat on bench, table, bed, beam, or the floor would quickly be appropriated. And then, for hours together just like some first rate actor on a stage the story teller would hold his audience spell bound.

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