Cornwall Removals Quotes

All three of the English types I have mentioned can, I think, be accounted for as the results of the presence of different cultures, existing side by side in the country, and who were the creation of the folk in ages distantly removed one from another. In a word, they represent specific " strata" of folk-imagination. The most diminutive of all are very probably to be associated with a New Stone Age conception of spirits which haunted burial-mounds and rude stone monuments. We find such tiny spirits haunting the great stone circles of Brittany. The "Small People," or diminutive fairies of Cornwall, says Hunt, are believed to be "the spirits of people who inhabited Cornwall many thousands of years ago. "The spriggans, of the same area, are a minute and hirsute family of fairies" found only about the cairns, cromlechs, barrows, or detached stones, with which it is unlucky to meddle." Of these, the tiny fairies of Shakespeare, Drayton, and the Elizabethans appear to me to be the later representatives. The latter are certainly not the creation of seventeenth-century poets, as has been stated, but of the aboriginal folk of Britain.

Removing the absolute demand from the statement (the should) and recognizing that people will behave any way they choose, even when we believe they shouldn’t, will result in some lesser degree of discomfort when we don’t get what we prefer, in place of what we demand.

I see we’re on time—” She froze in the doorway, eyes wide and openly assessing the shirtless men. “Oh my.” Vincent came in behind her and frowned. “I think we should leave them to it.” “No, we won’t. You and Ian thwarted my last attempt to see Rafe box.” Lydia crossed her arms stubbornly. “I will not be denied this time.” As the Lord of Cornwall continued to look disapproving, his bride laughed and locked her arms about his waist. “Perhaps you should remove your shirt as well, my lord?” His countenance softened. “Later.” Rafe couldn’t resist teasing him. “Thank you for sparing me the sight of your pallid, gangly form.” “Oh hush, you brute.” Lydia nuzzled her cheek against her husband’s chest. “I like my gentlemen long and lean.” “Gentlemen?” Vincent growled. “Only you. Forever.” Cassandra cleared her throat and held up the boxing gloves. “Shall the match begin?” Wakley

I remembered what Callum had said about Queen Arna--- that she had taken the poison within herself and somehow infected the realm with it, as a mortal might pass on a cold. It was a mad idea, of course, and yet simultaneously--- as is often the case in Faerie--- there was a sort of logic to it. Monarchs of Faerie do not merely inhabit their realms; they are thought to be intricately entwined.* *Wentworth Morrison's Folk-Lore of Scotland, Volume III: Thrones of Faerie (1852) remains the definitive resource on this topic, but Farris Rose's exhaustive investigation of Cornish faerie stories (in particular his Atlas of Tales, 1900) provides additional insight. Cornwall holds the record for the sheer number of interactions between mortals and monarchs of Faerie (Rose's "Comparative Analysis of the Faerie Markets of Bodmin Moor," published in Dryadological Fieldnotes in 1902, offers several intriguing theories as to why this might be so). In many of the tales recorded by Morrison and Rose, a faerie monarch's power is also their Achilles' heel: while they control the landscape and weather, they can be defeated by being trapped and removed from their homes, as a flower dies when uprooted from its soil. It was both a threat to Wendell's rule and the perfect revenge against him. He who had evaded the same poison was now forced to watch it consume his realm.