Mushroom Fairy Quotes

Devic Magic Woodland sprites, elves and nymphs Waltz in time take a glimpse Fairies hide the forest wit Mushrooms fly, agarics hit

But time in only another liar, so go along the wall a little further: if blackberries prove bitter there'll be mushrooms, fairy-ring mushrooms in the grass, sweetest of all fungi.

It’s relatively easy to agree that only Homo sapiens can speak about things that don’t really exist, and believe six impossible things before breakfast. You could never convince a monkey to give you a banana by promising him limitless bananas after death in monkey heaven. But why is it important? After all, fiction can be dangerously misleading or distracting. People who go to the forest looking for fairies and unicorns would seem to have less chance of survival than people who go looking for mushrooms and deer. And if you spend hours praying to non-existing guardian spirits, aren’t you wasting precious time, time better spent foraging, fighting, and fornicating?

Fairy tales are more than moral lessons and time capsules for cultural commentary; they are natural law. The child raised on folklore will quickly learn the rules of crossroads and lakes, mirrors and mushroom rings. They’ll never eat or drink of a strange harvest or insult an old woman or fritter away their name as though there’s no power in it. They’ll never underestimate the youngest son or touch anyone’s hairpin or rosebush or bed without asking, and their steps through the woods will be light and unpresumptuous. Little ones who seek out fairy tales are taught to be shrewd and courteous citizens of the seen world, just in case the unseen one ever bleeds over.

What the hell?” I screamed the words into the wind as I flopped up and down and sideways on the back of an undead horse, an animated skeleton holding me in my seat as we raced after a fairy who did nothing but laugh at me. That sentence should have only applied if I’d been eating magic mushrooms.

We all accepted that this land was a gate to that other world, the realm of spirits and dreams and the Fair Folk, without any question. The place we grew up in was so full of magic that it was almost a part of everyday life - not to say you'd meet one of them every time you went out to pick berries, or draw water from your well, but everyone we knew had a friend of a friend who'd strayed too far into the forest, and disappeared; or ventured inside a ring of mushrooms, and gone away for a while, and come back subtly changed. Strange things could happen in those places. Gone for maybe fifty years you could be, and come back still a young girl; or away for no more than an instant by moral reckoning, and return wrinkled and bent with age. These tales fascinated us, but failed to make us careful. If it was going to happen to you, it would happen, whether you liked it or not.

Nana and I had to take off our shoes, roll up our trouser legs, and wade into the cottage. Fortunately the double bed we shared had tall legs, so we slept about two feet above the muddy water. . . . But the cottage was also fun. When the flood receded, mushrooms would spring up under the bed and in the corners of the room. With a little imagination, the floor looked like something out of a fairy tale.

I wanted to find something of the beauty of myth that we’ve left behind, carry its shreds before us all, so we could acknowledge it, somehow bring it back to life. I wanted to delve back into that world that cradled us when we were young enough to still touch it, when trolls lived under creek bridges, faeries fluttered under mushroom caps, and the Tooth Fairy only came once you were truly sleeping. I wanted to see if enchantment was somehow still there, simply waiting to be reached. When I felt my loss, I realized that if I could do anything in this life, I wanted to travel he world, searching for those who were still awake in that old dreamtime, and listen to their stories – because I had to know that there were grownups out there who still believed that life could be magical. And in that moment I decided: I am going to find the goddamn faeries.

I'll tell you the fairy tale of the apple. Eve ate the apple, and then Adam came and did so too. Afterwards the apple was forgotten, and it was assumed that it rolled away in the grass while Adam and Eve were chased out of the garden. But that's not true, because secretly the apple rolled in between Eve's legs, scratched open her flesh and burrowed into her crotch. It stayed there with the white bite marks facing out, and after a while the fruit-flesh started to shrivel, and mould threads grew from the edges of the peel. The mould threads became pubic hair and the bite mark became the slit between the labia. Soon all of Eden followed the apple's example and started to decompose and rot, and since then this has happened in all gardens and everything in nature, and honey mushrooms came into existence, and rot and parasites and beetles arose. But the apple was first, and it never stops rotting, it just gets blacker. The apple has no end, just like this fairy tale.

They had dismounted, laughing, amorous, and Katherine on finding a fairy ring of mushrooms in the grove had cried that by means of this enchantment on Midsummer Eve she would bind her love to her for ever, so that he might never once leave her side.

People who go to the forest looking for fairies and unicorns would seem to have less chance of survival than people who go looking for mushrooms and deer. And if you spend hours praying to non-existing guardian spirits, aren’t you wasting precious time, time better spent foraging, fighting and fornicating? But

The fairy let her go and pulled aside a piece of bright gold-and-pink silk hanging on the wall. Behind it was the fairy's own private room. She had a soft bed of bright green moss with several iridescent feathers for a counterpane. A shelf mushroom served as an actual shelf displaying an assortment of dried flowers and pretty gewgaws the fairy had collected. There was a charming little dining table, somewhat bold in irony: It was the cheery but deadly red-and-white amanita. The wide top was set with an acorn cap bowl and jingle shell charger. In the corner, a beautifully curved, bright green leaf collected drops from somewhere in the celling much like the water barrel did, but this was obviously for discreet fairy bathing. An assortment of tiny buds, rough seeds, and spongy moss were arranged neatly on a piece of gray driftwood nearby to aid in cleansing.

You could never convince a monkey to give you a banana by promising him limitless bananas after death in monkey heaven. But why is it important? After all, fiction can be dangerously misleading or distracting. People who go to the forest looking for fairies and unicorns would seem to have less chance of survival than people who go looking for mushrooms and deer. And if you spend hours praying to non-existing guardian spirits, aren’t you wasting precious time, time better spent foraging, fighting and fornicating?

I know the call, sister. I am fairy. Really? I haven't seen you at any of the midseason fetes, or the blossom gatherings, or the acorn hunts, or... I don't like crowds. You don't seem to like much of what it means to be fairy. More and more was revealed about Wendy's temperamental little friend! Fairies were apparently gregarious- social creatures, like people. Or horses. Not the lonely solitary haunters of hills and isolated groves Wendy had imagined, who came together for the rare dance around a ring of mushrooms. But Tinker Bell obviously shunned the company of others like herself, preferring the company of a few giant humans like Peter Pan.

It’s relatively easy to agree that only Homo sapiens can speak about things that don’t really exist, and believe six impossible things before breakfast. You could never convince a monkey to give you a banana by promising him limitless bananas after death in monkey heaven. But why is it important? After all, fiction can be dangerously misleading or distracting. People who go to the forest looking for fairies and unicorns would seem to have less chance of survival than people who go looking for mushrooms and deer. And if you spend hours praying to non-existing guardian spirits, aren’t you wasting precious time, time better spent foraging, fighting and fornicating?

It’s relatively easy to agree that only Homo sapiens can speak about things that don’t really exist, and believe six impossible things before breakfast. You could never convince a monkey to give you a banana by promising him limitless bananas after death in monkey heaven. But why is it important? After all, fiction can be dangerously misleading or distracting. People who go to the forest looking for fairies and unicorns would seem to have less chance of survival than people who go looking for mushrooms and deer. And if you spend hours praying to non-existing guardian spirits, aren’t you wasting precious time, time better spent foraging, fighting and fornicating? But fiction has enabled us not merely to imagine things, but to do so collectively. We can weave common myths such as the biblical creation story, the Dreamtime myths of Aboriginal Australians, and the nationalist myths of modern states. Such myths give Sapiens the unprecedented ability to cooperate flexibly in large numbers. Ants and bees can also work together in huge numbers, but they do so in a very rigid manner and only with close relatives. Wolves and chimpanzees cooperate far more flexibly than ants, but they can do so only with small numbers of other individuals that they know intimately. Sapiens can cooperate in extremely flexible ways with countless numbers of strangers. That’s why Sapiens rule the world, whereas ants eat our leftovers and chimps are locked up in zoos and research laboratories. The

You could never convince a monkey to give you a banana by promising him limitless bananas after death in monkey heaven. But why is it important? After all, fiction can be dangerously misleading or distracting. People who go to the forest looking for fairies and unicorns would seem to have less chance of survival than people who go looking for mushrooms and deer. And if you spend hours praying to non-existing guardian spirits, aren’t you wasting precious time, time better spent foraging, fighting and fornicating? But fiction has enabled us not merely to imagine things, but to do so collectively. We can weave common myths such as the biblical creation story, the Dreamtime myths of Aboriginal Australians, and the nationalist myths of modern states. Such myths give Sapiens the unprecedented ability to cooperate flexibly in large numbers. Ants and bees can also work together in huge numbers, but they do so in a very rigid manner and only with close relatives. Wolves and chimpanzees cooperate far more flexibly than ants, but they can do so only with small numbers of other individuals that they know intimately. Sapiens can cooperate in extremely flexible ways with countless numbers of strangers. That’s why Sapiens rule the world.

It’s relatively easy to agree that only Homo sapiens can speak about things that don’t really exist, and believe six impossible things before breakfast. You could never convince a monkey to give you a banana by promising him limitless bananas after death in monkey heaven. But why is it important? After all, fiction can be dangerously misleading or distracting. People who go to the forest looking for fairies and unicorns would seem to have less chance of survival than people who go looking for mushrooms and deer. And if you spend hours praying to non-existing guardian spirits, aren’t you wasting precious time, time better spent foraging, fighting and fornicating? However, fiction has enabled us not merely to imagine things, but to do so collectively. We can weave common myths such as the biblical creation story, the Dreamtime myths of Aboriginal Australians, and the nationalist myths of modern states. Such myths give Sapiens the unprecedented ability to cooperate flexibly in large numbers. Ants and bees can also work together in huge numbers, but they do so in a very rigid manner and only with close relatives. Wolves and chimpanzees cooperate far more flexibly than ants, but they can do so only with small numbers of other individuals that they know intimately. Sapiens can cooperate in extremely flexible ways with countless numbers of strangers. That’s why Sapiens rule the world, whereas ants eat our leftovers and chimps are locked up in zoos and research laboratories.

Tinker Bell, meanwhile, was drifting with purpose up to the highest leafy branches of the jungle. Her light glowed warmly off the leaves below, the droplets seeping off their thick veins, the sweet sap running down the trunks of the trees. It made the whole clearing look... Well, like it was touched by fairies, Wendy thought with a smile. All her life she had looked for fairies in more mundane places, experiencing a rush of hope and warmth whenever a scene even palely imitated the one before here now. Candles at Christmas, fireflies in the park, flickering lamps in teahouses. The sparkling leaded glass windows of a sweets shop on winter afternoons when dusk came at four. A febrile, glowing crisscross of threads on a rotten log her cousin had once shown her out in the country: fox fire, magical mushrooms. And here it was, for real! Tinker Bell was performing what appeared to be a slow and majestic dance. First, she moved to specific points in the air around her, perhaps north, south, east, and west, twirling a little at each stop. Then she flew back to the center and made a strange bowing motion, keeping her tiny feet daintily together and putting her arms out gracefully like a swan. As she completed each movement, fairy dust fell from her wings in glittering, languorous trails, hanging in the air just long enough to form shapes. She started the dance over again, faster this time. And again even faster. Her trail of sparkles almost resolved into a picture, crisscrossed lines constantly flowing slowly down like drips of luminous paint. Wendy felt a bit like John, overwhelmed with a desire to try to reduce and explain and thereby translate the magic. But she also felt a lot like Michael, with an almost overwhelming urge to break free from her hiding place and see it up close, to feel the sparkles on her nose, to run a hand through the sigils not for the purpose of destruction but form a hapless, joyful desire to be part of it all.

anyone who picks a mushroom trails an invisible cloud of its spore behind him; this, he believes, is the origin of the idea of fairy dust.

By the time they had reached the woods, it was starting to get light. She led him to where, in the long, lush grass at the edge of the trees, a darker green circle twenty feet across stained the lighter green of the pasture. "Gambe secche. A fairy ring. This one is quite old---it gets a little bigger each year as the mycelium spreads out." "It's edible?" "No, but once the fairy ring's established, the prugnolo comes and shares the circle." As she spoke, she was rummaging in the wet grass, pushing it apart gently with her fingers. "See? This is the prugnolo---what the people here call San Giorgio." "Why's that?" "Because it first appears on the feast day of San Giorgio, of course." She twisted the mushroom deftly off its stalk and put it into her basket. "There'll be more, if you take a look.

You could never convince a monkey to give you a banana by promising him limitless bananas after death in monkey heaven. But why is it important? After all, fiction can be dangerously misleading or distracting. People who go to the forest looking for fairies and unicorns would seem to have less chance of survival than people who go looking for mushrooms and deer. And if you spend hours praying to non-existing guardian spirits, aren’t you wasting precious time, time better spent foraging, fighting and fornicating? But fiction has enabled us not merely to imagine things, but to do so collectively. We can weave common myths such as the biblical creation story, the Dreamtime myths of Aboriginal Australians, and the nationalist myths of modern states. Such myths give Sapiens the unprecedented ability to cooperate flexibly in large numbers. Ants and bees can also work together in huge numbers, but they do so in a very rigid manner and only with close relatives. Wolves and chimpanzees cooperate far more flexibly than ants, but they can do so only with small numbers of other individuals that they know intimately. Sapiens can cooperate in extremely flexible ways with countless numbers of strangers. That’s why Sapiens rule the world, whereas ants eat our leftovers and chimps are locked up in zoos and research laboratories.

She knew the land in the way a child knows the land, with an intimacy and fantasy few adults have ever managed. She knew where the sycamores had been hollowed out by lightning and become secret hideouts. She knew where the mushrooms were likeliest to raise their pale heads in fairy rings, and where fool's gold shimmered below the surface of the creek.

both the gossip theory and the there-is-a-lion-near-the-river theory are valid. Yet the truly unique feature of our language is not its ability to transmit information about men and lions. Rather, it’s the ability to transmit information about things that do not exist at all. As far as we know, only Sapiens can talk about entire kinds of entities that they have never seen, touched or smelled. Legends, myths, gods and religions appeared for the first time with the Cognitive Revolution. Many animals and human species could previously say, ‘Careful! A lion!’ Thanks to the Cognitive Revolution, Homo sapiens acquired the ability to say, ‘The lion is the guardian spirit of our tribe.’ This ability to speak about fictions is the most unique feature of Sapiens language. It’s relatively easy to agree that only Homo sapiens can speak about things that don’t really exist, and believe six impossible things before breakfast. You could never convince a monkey to give you a banana by promising him limitless bananas after death in monkey heaven. But why is it important? After all, fiction can be dangerously misleading or distracting. People who go to the forest looking for fairies and unicorns would seem to have less chance of survival than people who go looking for mushrooms and deer. And if you spend hours praying to non-existing guardian spirits, aren’t you wasting precious time, time better spent foraging, fighting and fornicating? However, fiction has enabled us not merely to imagine things, but to do so collectively. We can weave common myths such as the biblical creation story, the Dreamtime myths of Aboriginal Australians, and the nationalist myths of modern states. Such myths give Sapiens the unprecedented ability to cooperate flexibly in large numbers.

The adjective heard most often is magical. The pure magic of living light harkens back to childhood fantasies of secret grottos, wizards’ caves and unicorn haunts, where the mushrooms in fairy rings glow with cold green fire and a wave of the hand sends multicolored sparks streaming from fingertips. Real-world encounters with some enchantments manifest as children chasing fireflies on warm summer nights, lovers strolling a beach hand in hand with the Milky Way overhead while sprinklings of sea sparkle gild their footprints in the sand, and kayakers on a moonless night creating luminous blue explosions and sprays of liquid light with each dip and arc of their paddles.

The footprint reminded me of grass and trees, the green of the forest. It could point to Vodyanoy, the old Water Lord out in the rivers who dragged people underwater and enslaved rusalkas. There were the rusalkas themselves, drowned maidens turned sirens unable to let go of the Land of the Living. There were other sprites, nymphs, and spirits—the poleviki and poludnitsy of the fields and meadows, the treelike leshy, mushroom-topped lesovichki, Wild Ones, and vily fairies of the forests. But like the gods, these spirits had not been seen in a very long time and never by me.

She knew the land in the way a child knows the land, with an intimacy and fantasy few adults have ever managed. She knew where the sycamores had been hollowed out by lightning and become secret hideouts. She knew where the mushrooms were likeliest to raise their pale heads in fairy rings, and where fool's gold shimmered below the surface of the creek.

Once upon a time, there was a woman who lived in a cottage at the edge of the woods. She was neither young nor old, neither pretty nor unattractive. As such, people from the village didn’t take much notice of her. Nor did she take much notice of them. She spent her days foraging for roots and mushrooms in the forest, simmering broths in the cauldron at her hearth, and spinning wool into long strings that would be woven into shawls and mittens.