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Read through the most famous quotes by topic #folklore
Some years ago I had a conversation with a man who thought that writing and editing fantasy books was a rather frivolous job for a grown woman like me. He wasn’t trying to be contentious, but he himself was a probation officer, working with troubled kids from the Indian reservation where he’d been raised. Day in, day out, he dealt in a concrete way with very concrete problems, well aware that his words and deeds could change young lives for good or ill. I argued that certain stories are also capable of changing lives, addressing some of the same problems and issues he confronted in his daily work: problems of poverty, violence, and alienation, issues of culture, race, gender, and class... “Stories aren’t real,” he told me shortly. “They don’t feed a kid left home in an empty house. Or keep an abusive relative at bay. Or prevent an unloved child from finding ‘family’ in the nearest gang.” Sometimes they do, I tried to argue. The right stories, read at the right time, can be as important as shelter or food. They can help us to escape calamity, and heal us in its aftermath. He frowned, dismissing this foolishness, but his wife was more conciliatory. “Write down the names of some books,” she said. “Maybe we’ll read them.” I wrote some titles on a scrap of paper, and the top three were by Charles de lint – for these are precisely the kind of tales that Charles tells better than anyone. The vital, necessary stories. The ones that can change and heal young lives. Stories that use the power of myth to speak truth to the human heart. Charles de Lint creates a magical world that’s not off in a distant Neverland but here and now and accessible, formed by the “magic” of friendship, art, community, and social activism. Although most of his books have not been published specifically for adolescents and young adults, nonetheless young readers find them and embrace them with particular passion. I’ve long lost count of the number of times I’ve heard people from troubled backgrounds say that books by Charles saved them in their youth, and kept them going. Recently I saw that parole officer again, and I asked after his work. “Gets harder every year,” he said. “Or maybe I’m just getting old.” He stopped me as I turned to go. “That writer? That Charles de Lint? My wife got me to read them books…. Sometimes I pass them to the kids.” “Do they like them?” I asked him curiously. “If I can get them to read, they do. I tell them: Stories are important.” And then he looked at me and smiled. ↗
#charles-de-lint #childhood #fantasy #folklore #magical-realism
In prehistoric times, early man was bowled over by natural events: rain, thunder, lightning, the violent shaking and moving of the ground, mountains spewing deathly hot lava, the glow of the moon, the burning heat of the sun, the twinkling of the stars. Our human brain searched for an answer, and the conclusion was that it all must be caused by something greater than ourselves - this, of course, sprouted the earliest seeds of religion. This theory is certainly reflected in faery lore. In the beautiful sloping hills of Connemara in Ireland, for example, faeries were believed to have been just as beautiful, peaceful, and pleasant as the world around them. But in the Scottish Highlands, with their dark, brooding mountains and eerie highland lakes, villagers warned of deadly water-kelpies and spirit characters that packed a bit more punch. ↗
The Celt, and his cromlechs, and his pillar-stones, these will not change much – indeed, it is doubtful if anybody at all changes at any time. In spite of hosts of deniers, and asserters, and wise-men, and professors, the majority still are adverse to sitting down to dine thirteen at a table, or being helped to salt, or walking under a ladder, of seeing a single magpie flirting his chequered tale. There are, of course, children of light who have set their faces against all this, although even a newspaperman, if you entice him into a cemetery at midnight, will believe in phantoms, for everyone is a visionary, if you scratch him deep enough. But the Celt, unlike any other, is a visionary without scratching. ↗
I've been very influenced by folklore, fairy tales, and folk ballads, so I love all the classic works based on these things -- like George Macdonald's 19th century fairy stories, the fairy poetry of W.B. Yeats, and Sylvia Townsend Warner's splendid book The Kingdoms of Elfin. (I think that particular book of hers wasn't published until the 1970s, not long before her death, but she was an English writer popular in the middle decades of the 20th century.) I'm also a big Pre-Raphaelite fan, so I love William Morris' early fantasy novels. Oh, and "Lud-in-the-Mist" by Hope Mirrlees (Neil Gaiman is a big fan of that one too), and I could go on and on but I won't! ↗
#fairy-tales #folk-ballads #folklore #influences #pre-raphaelite
Finally, I’d say to anyone who wants to tell these tales, don’t be afraid to be superstitious. If you have a lucky pen, use it. If you speak with more force and wit when wearing one red sock and one blue one, dress like that. When I’m at work I’m highly superstitious. My own superstition has to do with the voice in which the story comes out. I believe that every story is attended by its own sprite, whose voice we embody when we tell the tale, and that we tell it more successfully if we approach the sprite with a certain degree of respect and courtesy. These sprites are both old and young, male and female, sentimental and cynical, sceptical and credulous, and so on, and what’s more, they’re completely amoral: like the air-spirits who helped Strong Hans escape from the cave, the story-sprites are willing to serve whoever has the ring, whoever is telling the tale. To the accusation that this is nonsense, that all you need to tell a story is a human imagination, I reply, ‘Of course, and this is the way my imagination works. ↗
It was a sort of car that seemed to have a faculty for motion with an absolute lack of any accompanying sound whatsoever. This was probably illusory; it must have been, internal combustion engines being what they are, tires being what they are, brakes and gears being what they are, even raspy street-surfacing being what it is. Yet the illusion outside the hotel entrance was a complete one. Just as there are silencers that, when affixed to automatic hand-weapons, deaden their reports, so it was as if this whole massive car body were encased in something of that sort. For, first, there was nothing out there, nothing in sight there. Then, as though the street-bed were water and this bulky black shape were a grotesque gondola, it came floating up out of the darkness from nowhere. And then suddenly, still with no sound whatsoever, there it was at a halt, in position. It was like a ghost-car in every attribute but the visual one. In its trancelike approach and halt, in its lightlessness, in its enshrouded interior, which made it impossible to determine (at least without lowering one's head directly outside the windows and peering in at nose-tip range) if it were even occupied at all, and if so by whom and by how many. You could visualize it scuttling fleetly along some overshadowed country lane at dead of night, lightless, inscrutable, unidentifiable, to halt perhaps beside some inky grove of trees, linger there awhile undetected, then glide on again, its unaccountable errand accomplished without witness, without aftermath. A goblin-car that in an earlier age would have fed folklore and rural legend. Or, in the city, you could visualize it sliding stealthily along some warehouse-blacked back alley, curving and squirming in its terrible silence, then, as it neared the mouth and would have emerged, creeping to a stop and lying there in wait, unguessed in the gloom. Lying here in wait for long hours, like some huge metal-cased predatory animal, waiting to pounce on its prey. Sudden, sharp yellow spurts of fangs, and then to whirl and slink back into anonymity the way it came, leaving the carcass of its prey huddled there and dead. Who was there to know? Who was there to tell? ("The Number's Up") ↗
I think airports are places of huge human drama. The more I see of it, the more I am convinced that Heathrow is a secret city, with its own history, folklore and mythology. But what has surprised me is the love the people who work there feel for the place. Everyone seems to think they are plugged into something majestic. ↗
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. ↗
