Fairy/faerie

(Faery, Fay, Fae, Wee Folk, Good Folk, Fair Folk)
Claudia by Sophie Anderson
Creature
Grouping	Pixies
Data
First reported	In folklore
Country	Western European
Habitat	Woodland Gardens

A fairy (also faery, faerie, fay, fae; euphemistically wee folk, good folk, people of peace, fair folk, etc.)^[1] is a type of mythical being or legendary creature, a form of spirit, often described as metaphysical, supernatural or preternatural.

Fairies resemble various beings of other mythologies, though even folklore that uses the term fairy offers many definitions. Sometimes the term describes any magical creature, including goblins or gnomes: at other times, the term only describes a specific type of more ethereal creature.^[2]

Etymology[link]

The word fairy derives from Middle English faierie (also fayerye, feirie, fairie), a direct borrowing from Old French faerie (Modern French féerie) meaning the land, realm, or characteristic activity (i.e. enchantment) of the legendary people of folklore and romance called (in Old French) faie or fee (Modern French fée). This derived ultimately from Late Latin fata (one of the personified Fates, hence a guardian or tutelary spirit, hence a spirit in general); cf. Italian fata, Portuguese fada, Spanish hada of the same origin.

Fata, although it became a feminine noun in the Romance languages, was originally the neuter plural ("the Fates") of fatum, past participle of the verb fari to speak, hence "thing spoken, decision, decree" or "prophetic declaration, prediction", hence "destiny, fate". It was used as the equivalent of the Greek Μοῖραι Moirai, the personified Fates who determined the course and ending of human life.

To the word faie was added the suffix -erie (Modern English -(e)ry), used to express either a place where something is found (fishery, heronry, nunnery) or a trade or typical activity engaged in by a person (cookery, midwifery, thievery). In later usage it generally applied to any kind of quality or activity associated with a particular sort of person, as in English knavery, roguery, witchery, wizardry.

Faie became Modern English fay "a fairy"; the word is, however, rarely used, although it is well known as part of the name of the legendary sorceress Morgan le Fay of Arthurian legend. Faierie became fairy, but with that spelling now almost exclusively referring to one of the legendary people, with the same meaning as fay. In the sense "land where fairies dwell", the distinctive and archaic spellings Faery and Faerie are often used. Faery is also used in the sense of "a fairy", and the back-formation fae, as an equivalent or substitute for fay is now sometimes seen.

The word fey, originally meaning "fated to die" or "having forebodings of death" (hence "visionary", "mad", and various other derived meanings) is completely unrelated, being from Old English fæge, Proto-Germanic *faigja- and Proto-Indo-European *poikyo-, whereas Latin fata comes from the Indo-European root *bhã- "speak". Due to the identical pronunciation of the two words, "fay" is sometimes misspelled "fey".

Characteristics[link]

Fairies are generally described as human in appearance and having magical powers. Their origins are less clear in the folklore, being variously dead, or some form of demon, or a species completely independent of humans or angels.^[3] Folklorists have suggested that their actual origin lies in a conquered race living in hiding,^[4] or in religious beliefs that lost currency with the advent of Christianity.^[5] These explanations are not necessarily incompatible, and they may be traceable to multiple sources.

Much of the folklore about fairies revolves around protection from their malice, by such means as cold iron (iron is like poison to fairies, and they will not go near it) or charms of rowan and herbs, or avoiding offense by shunning locations known to be theirs.^[6] In particular, folklore describes how to prevent the fairies from stealing babies and substituting changelings, and abducting older people as well.^[7] 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.

In his manuscript, The Secret Commonwealth of Elves, Fauns and Fairies, Reverend Robert Kirk, minister of the Parish of Aberfoyle, Stirling, Scotland, wrote in 1691:

These Siths or Fairies they call Sleagh Maith or the Good People...are said to be of middle nature between Man and Angel, as were Daemons thought to be of old; of intelligent fluidous Spirits, and light changeable bodies (lyke those called Astral) somewhat of the nature of a condensed cloud, and best seen in twilight. These bodies be so pliable through the sublety of Spirits that agitate them, that they can make them appear or disappear at pleasure^[8]

Although in modern culture they are often depicted as young, sometimes winged, humanoids of small stature, they originally were depicted quite differently: tall, radiant, angelic beings or short, wizened trolls being two of the commonly mentioned forms. Diminutive fairies of one kind or another have been recorded for centuries, but occur alongside the human-sized beings; these have been depicted as ranging in size from very tiny up to the size of a human child.^[9] Even with these small fairies, however, their small size may be magically assumed rather than constant.^[10]

Wings, while common in Victorian and later artwork of fairies, are very rare in the folklore; even very small fairies flew with magic, sometimes flying on ragwort stems or the backs of birds.^[11] Nowadays, fairies are often depicted with ordinary insect wings or butterfly wings.

Various animals have also been described as fairies. Sometimes this is the result of shape shifting on part of the fairy, as in the case of the selkie (seal people); others, like the kelpie and various black dogs, appear to stay more constant in form.^[12]

In some folklore fairies have green eyes and often bite. Though they can confuse one with their words, fairies cannot lie. They hate being told 'thank you', as they see it as a sign of one forgetting the good deed done, and, instead, want something that will guarantee remembrance.^{[citation needed]}

Origin of fairies[link]

Folk beliefs[link]

Dead[link]

One popular belief was that they were the dead, or some subclass of the dead.^[13] The Irish banshee (Irish Gaelic bean sí or Scottish Gaelic bean shìth, which both mean "fairy woman") is sometimes described as a ghost.^[14] The northern English Cauld Lad of Hylton, though described as a murdered boy, is also described as a household sprite like a brownie,^[15] much of the time a Barghest or Elf.^[16] One tale recounted a man caught by the fairies, who found that whenever he looked steadily at one, the fairy was a dead neighbor of his.^[17] This was among the most common views expressed by those who believed in fairies, although many of the informants would express the view with some doubts.^[18]

Elementals[link]

Another view held that the fairies were an intelligent species, distinct from humans and angels.^[19] In alchemy in particular they were regarded as elementals, such as gnomes and sylphs, as described by Paracelsus.^[20] This is uncommon in folklore, but accounts describing the fairies as "spirits of the air" have been found popularly.^[21]

Demoted angels[link]

A third belief held that they were a class of "demoted" angels.^[22] One popular story held that when the angels revolted, God ordered the gates shut; those still in heaven remained angels, those in hell became devils, and those caught in between became fairies.^[23] Others held that they had been thrown out of heaven, not being good enough, but they were not evil enough for hell.^[24] This may explain the tradition that they had to pay a "teind" or tithe to Hell. As fallen angels, though not quite devils, they could be seen as subject of the Devil.^[25] For a similar concept in Persian mythology, see Peri.

Demons[link]

A fourth belief was the fairies were demons entirely.^[26] This belief became much more popular with the growth of Puritanism.^[27] The hobgoblin, once a friendly household spirit, became a wicked goblin.^[28] Dealing with fairies was in some cases considered a form of witchcraft and punished as such in this era.^[29] Disassociating himself from such evils may be why Oberon, in A Midsummer Night's Dream, carefully observed that neither he nor his court feared the church bells.^[30]

The belief in their angelic nature was less common than that they were the dead, but still found popularity, especially in Theosophist circles.^[31][32] Informants who described their nature sometimes held aspects of both the third and the fourth view, or observed that the matter was disputed.^[31]

Humans[link]

A less-common belief was that the fairies were actually humans; one folktale recounts how a woman had hidden some of her children from God, and then looked for them in vain, because they had become the hidden people, the fairies. This is parallel to a more developed tale, of the origin of the Scandinavian huldra.^[31]

Babies' laughs[link]

A story of the origin of fairies appears in a chapter about Peter Pan in J. M. Barrie's 1902 novel The Little White Bird, and was incorporated into his later works about the character. Barrie wrote, "When the first baby laughed for the first time, his laugh broke into a million pieces, and they all went skipping about. That was the beginning of fairies."^[33]

Pagan deities[link]

Many of the Irish tales of the Tuatha Dé Danann refer to these beings as fairies, though in more ancient times they were regarded as goddesses and gods. The Tuatha Dé Danann were spoken of as having come from islands in the north of the world or, in other sources, from the sky. After being defeated in a series of battles with other otherworldly beings, and then by the ancestors of the current Irish people, they were said to have withdrawn to the sídhe (fairy mounds), where they lived on in popular imagination as "fairies."^{[citation needed]}

Sources of beliefs[link]

A hidden people[link]

One common theme found among the Celtic nations describes a race of diminutive people who had been driven into hiding by invading humans. They came to be seen as another race, or possibly spirits, and were believed to live in an Otherworld that was variously described as existing underground, in hidden hills (many of which were ancient burial mounds), or across the Western Sea.^[4]

In old Celtic fairy lore the sidhe (fairy folk) are immortals living in the ancient barrows and cairns. The Tuatha de Danaan are associated with several Otherworld realms including Mag Mell (the Pleasant Plain), Emain Ablach (the Fortress of Apples or the Land of Promise or the Isle of Women), and the Tir na nÓg (the Land of Youth).^[34]

The concept of the Otherworld is also associated with the Isle of Apples, known as Avalon in the Arthurian mythos (often equated with Ablach Emain). Here we find the Silver Bough that allowed a living mortal to enter and withdraw from the Otherworld or Land of the Gods. According to legend, the Fairy Queen sometimes offered the branch to worthy mortals, granting them safe passage and food during their stay.

Some 19th century archaeologists thought they had found underground rooms in the Orkney islands resembling the Elfland in Childe Rowland.^[35] In popular folklore, flint arrowheads from the Stone Age were attributed to the fairies as "elf-shot".^[36] The fairies' fear of iron was attributed to the invaders having iron weapons, whereas the inhabitants had only flint and were therefore easily defeated in physical battle. Their green clothing and underground homes were credited to their need to hide and camouflage themselves from hostile humans, and their use of magic a necessary skill for combating those with superior weaponry.^[4] In Victorian beliefs of evolution, cannibalism among "ogres" was attributed to memories of more savage races, still practicing it alongside "superior" races that had abandoned it.^[37] Selkies, described in fairy tales as shapeshifting seal people, were attributed to memories of skin-clad "primitive" people traveling in kayaks.^[4] African pygmies were put forth as an example of a race that had previously existed over larger stretches of territory, but come to be scarce and semi-mythical with the passage of time and prominence of other tribes and races.^[38]

Christianised pagan deities[link]

Another theory is that the fairies were originally worshiped as gods, but with the coming of Christianity, they lived on, in a dwindled state of power, in folk belief. In this particular time, fairies were reputed by the church as being 'evil' beings. Many beings who are described as deities in older tales are described as "fairies" in more recent writings.^[5] Victorian explanations of mythology, which accounted for all gods as metaphors for natural events that had come to be taken literally, explained them as metaphors for the night sky and stars.^[39] According to this theory, fairies are personified aspects of nature and deified abstract concepts such as ‘love’ and ‘victory’ in the pantheon of the particular form of animistic nature worship reconstructed as the religion of Ancient Western Europe.^[40]

Spirits of the dead[link]

A third theory was that the fairies were a folkloric belief concerning the dead. This noted many common points of belief, such as the same legends being told of ghosts and fairies, the sídhe in actuality being burial mounds, it being dangerous to eat food in both Fairyland and Hades, and both the dead and fairies living underground.^[41]

Fairies in literature and legend[link]

Fairies of the meadow, by Nils Blommér

The question as to the essential nature of fairies has been the topic of myths, stories, and scholarly papers for a very long time.^[42]

Practical beliefs and protection[link]

When considered as beings that a person might actually encounter, fairies were noted for their mischief and malice. Some pranks ascribed to them, such as tangling the hair of sleepers into "Elf-locks", stealing small items or leading a traveler astray, are generally harmless. But far more dangerous behaviors were also attributed to fairies. Any form of sudden death might stem from a fairy kidnapping, with the apparent corpse being a wooden stand-in with the appearance of the kidnapped person.^[7] Consumption (tuberculosis) was sometimes blamed on the fairies forcing young men and women to dance at revels every night, causing them to waste away from lack of rest.^[43] Fairies riding domestic animals, such as cows or pigs or ducks, could cause paralysis or mysterious illnesses.

Classic representation of a small fairy with butterfly wings commonly used in modern times. Luis Ricardo Falero, 1888.

As a consequence, practical considerations of fairies have normally been advice on averting them. In terms of protective charms, cold iron is the most familiar, but other things are regarded as detrimental to the fairies: wearing clothing inside out, running water, bells (especially church bells), St. John's wort, and four-leaf clovers, among others. Some lore is contradictory, such as rowan trees in some tales being sacred to the fairies, and in other tales being protection against them. In Newfoundland folklore, the most popular type of fairy protection is bread, varying from stale bread to hard tack or a slice of fresh home-made bread. The belief that bread has some sort of special power is an ancient one. Bread is associated with the home and the hearth, as well as with industry and the taming of nature, and as such, seems to be disliked by some types of fairies. On the other hand, in much of the Celtic folklore, baked goods are a traditional offering to the folk, as are cream and butter.^[32]

“The prototype of food, and therefore a symbol of life, bread was one of the commonest protections against fairies. Before going out into a fairy-haunted place, it was customary to put a piece of dry bread in one’s pocket.”^[44]

Bells also have an ambiguous role; while they protect against fairies, the fairies riding on horseback — such as the fairy queen — often have bells on their harness. This may be a distinguishing trait between the Seelie Court from the Unseelie Court, such that fairies use them to protect themselves from more wicked members of their race.^[45] Another ambiguous piece of folklore revolves about poultry: a cock's crow drove away fairies, but other tales recount fairies keeping poultry.^[46]

In County Wexford, Ireland, in 1882, it was reported that “if an infant is carried out after dark a piece of bread is wrapped in its bib or dress, and this protects it from any witchcraft or evil.”^[47]

While many fairies will confuse travelers on the path, the will o' the wisp can be avoided by not following it. Certain locations, known to be haunts of fairies, are to be avoided; C. S. Lewis reported hearing of a cottage more feared for its reported fairies than its reported ghost.^[48] In particular, digging in fairy hills was unwise. Paths that the fairies travel are also wise to avoid. Home-owners have knocked corners from houses because the corner blocked the fairy path,^[49] and cottages have been built with the front and back doors in line, so that the owners could, in need, leave them both open and let the fairies troop through all night.^[50] Locations such as fairy forts were left undisturbed; even cutting brush on fairy forts was reputed to be the death of those who performed the act.^[51] Fairy trees, such as thorn trees, were dangerous to chop down; one such tree was left alone in Scotland, though it prevented a road being widened for seventy years.^[52] Good house-keeping could keep brownies from spiteful actions, because if they did not think the house is clean enough, they pinched people in their sleep. Such water hags as Peg Powler and Jenny Greenteeth, prone to drowning people, could be avoided by avoiding the bodies of water they inhabit.^[36]

A resin statue of a fairy

Other actions were believed to offend fairies. Brownies were known to be driven off by being given clothing, though some folktales recounted that they were offended by inferior quality of the garments given, and others merely stated it, some even recounting that the brownie was delighted with the gift and left with it.^[53] Other brownies left households or farms because they heard a complaint, or a compliment.^[54] People who saw the fairies were advised not to look closely, because they resented infringements on their privacy.^[55] The need to not offend them could lead to problems: one farmer found that fairies threshed his corn, but the threshing continued after all his corn was gone, and he concluded that they were stealing from his neighbors, leaving him the choice between offending them, dangerous in itself, and profiting by the theft.^[56]

Millers were thought by the Scots to be "no canny", owing to their ability to control the forces of nature, such as fire in the kiln, water in the burn, and for being able to set machinery a-whirring. Superstitious communities sometimes believed that the miller must be in league with the fairies. In Scotland fairies were often mischievous and to be feared. No one dared to set foot in the mill or kiln at night as it was known that the fairies brought their corn to be milled after dark. So long as the locals believed this then the miller could sleep secure in the knowledge that his stores were not being robbed. John Fraser, the miller of Whitehill claimed to have hidden and watched the fairies trying unsuccessfully to work the mill. He said he decided to come out of hiding and help them, upon which one of the fairy women gave him a gowpen (double handful of meal) and told him to put it in his empty girnal (store), saying that the store would remain full for a long time, no matter how much he took out.^[57]

It is also believed that to know the name of a particular fairy could summon it to you and force it to do your bidding. The name could be used as an insult towards the fairy in question, but it could also rather contradictorily be used to grant powers and gifts to the user.

Changelings[link]

A considerable amount of lore about fairies revolves around changelings, fairy children left in the place of stolen human babies.^[4] Older people could also be abducted; a woman who had just given birth and had yet to be churched was considered to be in particular danger.^[58] A common thread in folklore is that eating the fairy food would trap the captive, as Persephone in Hades; this warning is often given to captives who escape by other people in the fairies' power, who are often described as captives who had eaten and so could not be freed.^[59] Folklore differed about the state of the captives: some held that they lived a merry life, others that they always pined for their old friends.^[60]

Classifications[link]

In Scottish folklore, fairies are divided into the Seelie Court, the more beneficently inclined (but still dangerous) fairies, and the Unseelie Court, the malicious fairies. While the fairies from the Seelie court enjoyed playing pranks on humans they were usually harmless affairs, compared to the Unseelie court that enjoyed bringing harm to humans as entertainment.^[36]

Trooping fairies refer to fairies who appear in groups and might form settlements. In this definition, fairy is usually understood in a wider sense, as the term can also include various kinds of mythical creatures mainly of Celtic origin^{[citation needed]}; however, the term might also be used for similar beings such as dwarves or elves from Germanic folklore. These are opposed to solitary fairies, who do not live or associate with others of their kind.^[61]

Legends[link]

In many legends, the fairies are prone to kidnapping humans, either as babies, leaving changelings in their place, or as young men and women. This can be for a time or forever, and may be more or less dangerous to the kidnapped. In the 19th Century Child Ballad, "Lady Isabel and the Elf-Knight", the elf-knight is a Bluebeard figure, and Isabel must trick and kill him to preserve her life.^[62] Child Ballad "Tam Lin" reveals that the title character, though living among the fairies and having fairy powers, was in fact an "earthly knight" and, though his life was pleasant now, he feared that the fairies would pay him as their teind (tithe) to hell.^[62] Sir Orfeo tells how Sir Orfeo's wife was kidnapped by the King of Faerie and only by trickery and excellent harping ability was he able to win her back. Sir Degare narrates the tale of a woman overcome by her fairy lover, who in later versions of the story is unmasked as a mortal. Thomas the Rhymer shows Thomas escaping with less difficulty, but he spends seven years in Elfland.^[63] Oisín is harmed not by his stay in Faerie but by his return; when he dismounts, the three centuries that have passed catch up with him, reducing him to an aged man.^[64] King Herla (O.E. "Herla cyning"), originally a guise of Woden but later Christianised as a king in a tale by Walter Map, was said, by Map, to have visited a dwarf's underground mansion and returned three centuries later; although only some of his men crumbled to dust on dismounting, Herla and his men who did not dismount were trapped on horseback, this being one account of the origin of the Wild Hunt of European folklore.^[65][66]

A common feature of the fairies is the use of magic to disguise appearance. Fairy gold is notoriously unreliable, appearing as gold when paid, but soon thereafter revealing itself to be leaves, gorse blossoms, gingerbread cakes, or a variety of other comparatively worthless things.^[67]

These illusions are also implicit in the tales of fairy ointment. Many tales from Northern Europe^[68][69] tell of a mortal woman summoned to attend a fairy birth — sometimes attending a mortal, kidnapped woman's childbed. Invariably, the woman is given something for the child's eyes, usually an ointment; through mischance, or sometimes curiosity, she uses it on one or both of her own eyes. At that point, she sees where she is; one midwife realizes that she was not attending a great lady in a fine house but her own runaway maid-servant in a wretched cave. She escapes without making her ability known, but sooner or later betrays that she can see the fairies. She is invariably blinded in that eye, or in both if she used the ointment on both.^[70]

Fairy Funerals : There have been claims by people in the past, like William Blake, to have seen fairy funerals. Allan Cunningham in his Lives of Eminent British Painters records that William Blake claimed to have seen a fairy funeral. 'Did you ever see a fairy's funeral, madam? said Blake to a lady who happened to sit next to him. 'Never, Sir!' said the lady. 'I have,' said Blake, 'but not before last night.' And he went on to tell how, in his garden, he had seen 'a procession of creatures of the size and colour of green and grey grasshoppers, bearing a body laid out on a rose-leaf, which they buried with songs, and then disappeared'. They are believed to be an omen of death.

Literature[link]

"Prince Arthur and the Fairy Queen" by Johann Heinrich Füssli; scene from The Faerie Queene

Fairies appeared in medieval romances as one of the beings that a knight errant might encounter. A fairy lady appeared to Sir Launfal and demanded his love; like the fairy bride of ordinary folklore, she imposed a prohibition on him that in time he violated. Sir Orfeo's wife was carried off by the King of Faerie. Huon of Bordeaux is aided by King Oberon.^[71] These fairy characters dwindled in number as the medieval era progressed; the figures became wizards and enchantresses.^[72] Morgan le Fay, whose connection to the realm of Faerie is implied in her name, in Le Morte d'Arthur is a woman whose magic powers stem from study.^[73] While somewhat diminished with time, fairies never completely vanished from the tradition. Sir Gawain and the Green Knight is a late tale, but the Green Knight himself is an otherworldly being.^[72] Edmund Spenser featured fairies in The Faerie Queene.^[74] In many works of fiction, fairies are freely mixed with the nymphs and satyrs of classical tradition;^[75] while in others (e.g. Lamia), they were seen as displacing the Classical beings. 15th century poet and monk John Lydgate wrote that King Arthur was crowned in "the land of the fairy", and taken in his death by four fairy queens, to Avalon where he lies under a "fairy hill", until he is needed again.^[76]

Study for The Quarrel of Oberon and Titania by Noel Paton: fairies in Shakespeare

Fairies appear as significant characters in William Shakespeare's A Midsummer's Night Dream, which is set simultaneously in the woodland, and in the realm of Fairyland, under the light of the moon.^[77] and in which a disturbance of Nature caused by a fairy dispute creates tension underlying the plot and informing the actions of the characters. According to Maurice Hunt, Chair of the English Department at Baylor University, the blurring of the identities of fantasy and reality makes possible “that pleasing, narcotic dreaminess associated with the fairies of the play”.^[78]

Shakespeare's contemporary, Michael Drayton features fairies in his Nimphidia; from these stem Alexander Pope's sylphs of The Rape of the Lock, and in the mid 17th century, précieuses took up the oral tradition of such tales to write fairy tales; Madame d'Aulnoy invented the term contes de fée ("fairy tale").^[79] While the tales told by the précieuses included many fairies, they were less common in other countries' tales; indeed, the Brothers Grimm included fairies in their first edition, but decided this was not authentically German and altered the language in later editions, changing each "Fee" (fairy) to an enchantress or wise woman.^[80] J. R. R. Tolkien described these tales as taking place in the land of Faerie.^[81] Additionally, not all folktales that feature fairies are generally categorized as fairy tales.

Fairies in literature took on new life with Romanticism. Writers such as Sir Walter Scott and James Hogg were inspired by folklore which featured fairies, such as the Border ballads. This era saw an increase in the popularity of collecting of fairy folklore, and an increase in the creation of original works with fairy characters.^[82] In Rudyard Kipling's Puck of Pook's Hill, Puck holds to scorn the moralizing fairies of other Victorian works.^[83] The period also saw a revival of older themes in fantasy literature, such as C.S. Lewis's Narnia books which, while featuring many such classical beings as fauns and dryads, mingles them freely with hags, giants, and other creatures of the folkloric fairy tradition.^[84] Victorian flower fairies were popularized in part by Queen Mary’s keen interest in fairy art, and by British illustrator and poet Cicely Mary Barker's series of eight books published in 1923 through 1948. Imagery of fairies in literature became prettier and smaller as time progressed.^[85] Andrew Lang, complaining of "the fairies of polyanthuses and gardenias and apple blossoms" in the introduction to The Lilac Fairy Book, observed that "These fairies try to be funny, and fail; or they try to preach, and succeed."^[86]

Fairies are seen in Neverland, in Peter and Wendy, the novel version of J. M. Barrie's famous Peter Pan stories, published in 1911, and its character Tinker Bell has become a pop culture icon. When Peter Pan is guarding Wendy from pirates, the story says: "After a time he fell asleep, and some unsteady fairies had to climb over him on their way home from an orgy. Any of the other boys obstructing the fairy path at night they would have mischiefed, but they just tweaked Peter's nose and passed on."^[87]

Fairies in art[link]

"Momentarily, she was trans-formed into a little, exquisitely beautiful fairy". Illustration from Alfred Smedberg's The Seven Wishes among Gnomes and Trolls by John Bauer.

Images of fairies have appeared as illustrations, often in books of fairy tales, as well as in photographic-based media and sculpture. Some artists known for their depictions of fairies include Cicely Mary Barker, Arthur Rackham, Brian Froud, Alan Lee, Amy Brown, David Delamare, Meredith Dillman, Jasmine Becket-Griffith, Warwick Goble, Kylie InGold, Ida Rentoul Outhwaite, Myrea Pettit, Florence Harrison, Suza Scalora,^[88] Nene Thomas, Gustave Doré, Rebecca Guay and Greta James. The Fairy Doors of Ann Arbor, MI are small doors installed into local buildings. Local children believe these are the front doors of fairy houses, and in some cases, small furniture, dishes, and various other things can be seen beyond the doors.

The Victorian era was particularly noted for fairy paintings. The Victorian painter Richard Dadd created paintings of fairy-folk with a sinister and malign tone. Other Victorian artists who depicted fairies include John Atkinson Grimshaw, Joseph Noel Paton, John Anster Fitzgerald and Daniel Maclise.^[89] Interest in fairy-themed art enjoyed a brief renaissance following the publication of the Cottingley Fairies photographs in 1917 and a number of artists turned to painting fairy themes.

Fairies in religion[link]

Theosophy[link]

In the teachings of Theosophy, Devas, the equivalent of angels, are regarded as living either in the atmospheres of the planets of the solar system (Planetary Angels) or inside the Sun (Solar Angels) (presumably other planetary systems and stars have their own angels). They are believed to help to guide the operation of the processes of nature such as the process of evolution and the growth of plants. Their appearance is reputedly like colored flames about the size of a human being. Some (but not most) devas originally incarnated as human beings. Smaller, less important, evolutionarily undeveloped minor angels are called nature spirits, elementals, and fairies.^[90]

The Cottingley Fairies photographs in 1917 (revealed by the "photographers" in 1981 to have been faked) were originally publicized by Theosophists, many of whom believed them to be real. C.W. Leadbeater and other Theosophists wrote many books on supernatural creatures, emphasizing that any sufficiently enlightened human should be able to see devas, nature spirits, elementals (gnomes, ondines, sylphs, and salamanders), and fairies when the third eye is activated.^[91][92] They are said to have etheric bodies that are composed of etheric matter, a type of matter finer and more pure that is composed of smaller particles than ordinary physical plane matter.^[93]

Theosophists believe that these less evolutionarily developed beings have never been previously incarnated as human beings; they are regarded as being on a separate line of spiritual evolution called the “deva evolution” or "angel evolution path"; eventually, as their souls advance as they reincarnate, it is believed they will incarnate as devas.^[93]

See also[link]

General

• Apsara
• Fairy Godmother
• Fairy Investigation Society
• Houri
• Nymph
• Pixie
• Sprite
• Sylph
• The Fairy witch trials of Sicily
• Tooth fairy
• Yakshini
• Yōsei

Wikimedia Commons has media related to: Fairies

Popular culture

Bibliography[link]

• D. L. Ashliman, Fairy Lore: A Handbook (Greenwood, 2006)
• Brian Froud and Alan Lee, Faeries, (Peacock Press/Bantam, New York, 1978)
• Ronan Coghlan Handbook of Fairies (Capall Bann, 2002)
• Lizanne Henderson and Edward J. Cowan, Scottish Fairy Belief: A History (Edinburgh, 2001; 2007)
• C. S. Lewis, The Discarded Image: An Introduction to Medieval and Renaissance Literature (1964)
• Harmonia Saille "Walking the Faery Pathway", (O Books, London, 2010)
• Patricia Lysaght, The Banshee: the Irish Supernatural Death Messenger (Glendale Press, Dublin, 1986)
• Peter Narvaez, The Good People, New Fairylore Essays (Garland, New York, 1991)
• Eva Pocs, Fairies and Witches at the boundary of south-eastern and central Europe FFC no 243 (Helsinki, 1989)
• Joseph Ritson, Fairy Tales, Now First Collected: To which are prefixed two dissertations: 1. On Pygmies. 2. On Fairies, London, 1831
• Diane Purkiss, Troublesome Things: A History of Fairies and Fairy Stories (Allen Lane, 2000)
• Tomkinson, John L. Haunted Greece: Nymphs, Vampires and other Exotika, (Anagnosis, 2004) ISBN 960-88087-0-7

References[link]

External links[link]

Look up fairy in Wiktionary, the free dictionary.

Wikiquote has a collection of quotations related to: Fairies

• Fairies on In Our Time at the BBC. (listen now)
• Audio recording of a traditional fairy story from Newfoundland, Canada (streaming and downloadable formats)
• Audio recording of a Scandinavian folktale explaining fairy origins (streaming and downloadable formats)

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There are many people in history who are commonly appended with the phrase "the Great", or who were called that or an equivalent phrase in their own language. Other languages have their own suffixes such as e Bozorg and e azam in Persian and Urdu respectively.

In Persia, the title "the Great" at first seems to be a colloquial version of the Old Persian title "Great King". This title was first used by the conqueror Cyrus II of Persia.^[1]

The Persian title was inherited by Alexander III of Macedon (336–323 BC) when he conquered the Persian Empire, and the epithet "Great" eventually became personally associated with him. The first reference (in a comedy by Plautus)^[2] assumes that everyone knew who "Alexander the Great" was; however, there is no earlier evidence that Alexander III of Macedon was called "the Great".

The early Seleucid kings, who succeeded Alexander in Persia, used "Great King" in local documents, but the title was most notably used for Antiochus the Great (223–187 BC).

Later rulers and commanders began to use the epithet "the Great" as a personal name, like the Roman general Pompey. Others received the surname retrospectively, like the Carthaginian Hanno and the Indian emperor Ashoka the Great. Once the surname gained currency, it was also used as an honorific surname for people without political careers, like the philosopher Albert the Great.

As there are no objective criteria for "greatness", the persistence of later generations in using the designation greatly varies. For example, Louis XIV of France was often referred to as "The Great" in his lifetime but is rarely called such nowadays, while Frederick II of Prussia is still called "The Great". A later Hohenzollern - Wilhelm I - was often called "The Great" in the time of his grandson Wilhelm II, but rarely later.

Rulers[link]

• Abbas I of Persia (1571–1629), Shah of Iran
• Akbar (1542–1605), ruler of the Mughal Empire of South Asia, mainly India
• Alain I of Albret (1440–1522), French aristocrat
• Alexander the Great (356-323 BC), King of Macedonia, Persia, Greece, Egypt, and all of Mesopotamia
• Alexander I of Georgia (1386–1446), King of Georgia
• Alfonso III of León (c. 848-910), King of León, Galicia and Asturias
• Alfred the Great (848/849-899), King of Wessex
• Antiochus III the Great (c. 241–187 BC), ruler of the Seleucid Empire
• Ashoka the Great (c. 304–232 BC), Indian emperor of the Maurya dynasty
• Ashot I of Iberia “the Great”(died 826/830), presiding prince of Iberia (modern Georgia),
• Askia Mohammad I (c. 1442–1538), ruler of the Songhai Empire
• Bhumibol Adulyadej (born 1927), King of Thailand
• Bolesław I Chrobry (967-1025), sometimes called "the Great", first King of Poland
• Bruno the Great (925–965), Archbishop of Cologne and Duke of Lotharingia (also listed in the following section)
• Buddha Yodfa Chulaloke (1736–1809), founder and ruler of the Rattanakosin Kingdom (in what is now Thailand)
• Cnut the Great (c. 985 or 995-1035), King of Denmark, England, Norway and parts of Sweden
• Casimir III the Great (1310–1370), King of Poland
• Catherine the Great (1729–1796), Empress of Russia
• Chandragupta II (reigned 375-413/415), also known as Vikramaditya, ruler of the Gupta empire in India
• Charlemagne (died 814), King of the Franks and Emperor of the Romans
• Chulalongkorn (1853–1910), King of Siam (now Thailand)
• Chlothar II (584-629), King of Neustria and King of the Franks
• Conrad, Margrave of Meissen (c. 1097-1157), Margrave of Meissen
• Constantine I (c. 272-337), Roman emperor
• Cyaxares the Great (c. 625-585 BC), third king of Media
• Cyrus the Great (c. 600 BC or 576 BC–530 BC), founder and ruler of the Persian or Achaemenid Empire
• Darius the Great (550 – 486 BC), third ruler of the Persian Empire
• Devapala (died 850), ruler of the Pala Empire in the Indian subcontinent
• Dionysius I, Greek tyrant of Syracuse^[3]
• Ferdinand I of León and Castile (c. 1015–1065), King of León and Count of Castile
• Frederick the Great (1712–1786), King of Prussia
• Genghis Khan (1162?-1227), founder and Great Khan of the Mongol Empire
• Gero (c. 900–965), ruler of Marca Geronis, a very large march in Europe
• Gustavus Adolphus of Sweden (1594–1632), King of Sweden, founder of the Swedish Empire, and noted military leader
• Gwanggaeto the Great, King of Goguryeo, one of the Three Kingdoms of Korea^[4][5]
• Hanno the Great, the name of three leaders of Carthage, in the 4th, 3rd, and 2nd centuries BC
• Henry I, Duke of Burgundy (946–1002)
• Henry IV of France (1553–1610), King of France and King of Navarre
• Herod the Great (73/74 BC-4 BC), King of Judea
• Hugh the Great (898-956), Duke of the Franks and Count of Paris
• Hugh Magnus of France (1007–1025), co-King of France
• Hugh I, Count of Vermandois (1057–1101)
• Humphrey I de Bohun (died c. 1123), Anglo-Norman aristocrat
• Ivan III of Russia (1440–1505), Tsar of Russia
• John I of Portugal (1358–1433), King of Portugal and the Algarve
• John II of Aragon (1398–1479), King of Aragon and, through his wife, King of Navarre
• Justinian I (483-565), Byzantine Emperor
• Kamehameha I (c. 1758-1819), first King of Hawai'i
• Kanishka (died c. 127), ruler of the Kushan Empire in Central Asia and parts of India
• Kvirike III of Kakheti (1010–1029), King of Kakheti in eastern Georgia
• Kublai Khan (1215–1294), Mongol ruler in the 13th century and Emperor of China; founder of the Yuan Dynasty
• Llywelyn the Great (c. 1172–1240), Prince of Gwynedd and de facto ruler of most of Wales
• Louis I of Hungary (1326–1382), King of Hungary, Croatia and Poland
• Mangrai the Great (1238–1317), Lanna, northern Thailand
• Emperor Meiji (1852–1912), Emperor of Japan
• Mircea I of Wallachia (1355–1418)
• Mithridates II of Parthia (died 88 BC), ruler of the Parthian Empire (in present day Iran)
• Mithridates VI of Pontus (134 BC–63 BC), ruler of Pontus and the Bosporan Kingdom
• Mstislav I of Kiev (1076–1132), Grand Prince of Kievan Rus
• Naresuan (1555–1605), King of Ayutthaya
• Narai (1633–1688), King of Ayutthaya (in what is now modern Thailand)
• Odo the Great (died c. 735), Duke of Aquitaine
• Otto I, Holy Roman Emperor (912-973)
• K'inich Janaab' Pakal (603-683), ruler of the Mayan city-state of Palenque
• Parakramabahu I of Polonnaruwa (1123–1186), King of Sri Lanka
• Peter Krešimir IV of Croatia (died 1075), King of Croatia
• Peter the Great (1672–1725), Tsar of Russia
• Peter III of Aragon (1239–1285), King of Aragon and King of Sicily
• Pompey (106 BC-48 BC), military and political leader of the late Roman Republic, rival of Julius Caesar
• Radama I (1793–1828), first king of greater Madagascar
• Raja Raja Chola I (c. 947-1014), Indian emperor of the Cholas.^[6][7][8]
• Rajendra Chola I (reigned 1014–1044), Tamil King of India
• Ramesses II (reigned 1279 BC – 1213 BC), considered the greatest pharaoh of Ancient Egypt
• Ram Khamhaeng (around 1237 to 1247-1298), King of Sukhothai (in present day Thailand)
• Ramon Berenguer III, Count of Barcelona (1082–1131), also Count of Provence and various other counties
• Rhodri the Great (c. 820–878), King of Gwynedd (in present day Wales)
• Roman the Great (after 1160-1205), Grand Prince of Kiev
• Saladin (c. 1138-1193), Kurdish Sultan of Egypt and Syria, founder of the Ayyubid dynasty, and victor over the Crusaders
• Samudragupta (c. 335–375), ruler of the Gupta empire in the Indian subcontinent
• Sancho III of Navarre (c. 992-1035), King of Kingdom of Navarre
• Sargon of Akkad (died c. 2215 BC), ruler of the Akkadian Empire
• Sejong the Great (1397–1450), Korean king^[9]
• Shapur II (309-379), king of the Sassanid Empire, Persia
• Simeon I of Bulgaria (864/865-927), ruler of the First Bulgarian Empire
• Stephen III of Moldavia (1433–1504), Prince of Moldavia (Romania)
• Stephen Uroš IV Dušan of Serbia (c. 1308-1355), King of Serbia and Emperor of the Serbs and Greeks
• Taksin (1734–1782), King of the Thonburi Kingdom (Thailand)
• Tamar (1160-1123), Queen of the Georgian Empire
• Timur (1336–1405), better known as Tamerlane, founder of the Timurid Dynasty
• Theobald II, Count of Champagne (1090–1151), Count of Blois and of Chartres as Theobald IV, Count of Champagne and of Brie
• Theodoric the Great (454-526), King of the Ostrogoths, regent of the Visigoths and a viceroy of the Byzantine Empire
• Theodosius I (347-395), Roman emperor
• Tigranes the Great (140-55 BC), Emperor of Armenia
• Tiridates III of Armenia (285-339), King of Armenia
• Umar (c. 586 to 590–644), second caliph of the Muslim Empire
• Valdemar I of Denmark (1131–1182), King of Denmark
• Valentinian I (364-375), Roman Emperor
• Vladimir I of Kiev (c. 958-1015), ruler of Kievan Rus
• Vytautas (c. 1350-1430), archduke of the Lithuanian Grand Duchy
• William I, Count of Burgundy (1020–1087), Count of Burgandy and Mâcon
• William V, Duke of Aquitaine (969-1030), also Count of Poitou
• Xerxes I (519-465 BC), King of Kings of the Achaemenid Empire (Persia)
• Yu the Great (c. 2200-2100 BC), legendary ruler in ancient China

Religious figures[link]

• Abraham the Great of Kashkar (ca. 492-586), monk and saint of the Assyrian Church of the East
• Abraham Kidunaia (died c. 366, hermit, priest, and Christian saint of Mesopotamia
• Albertus Magnus (1193/1206–1280), medieval German philosopher and theologian
• Anthony the Great (c. 251–356), early Christian saint of Egypt
• Babai the Great (c. 551–628), Assyrian church leader
• Basil of Caesarea (330-379), Greek bishop and theologian
• Bruno the Great (925–965), Archbishop of Cologne and Duke of Lotharingia (also listed in the previous section)
• Euthymius the Great (377-473), abbot and Roman Catholic and Eastern Orthodox saint
• Gertrude the Great (1256-c. 1302), German Benedictine, mystic, theologian and Roman Catholic saint
• Pope Gregory I (c. 540-604)
• Hiyya the Great, 3rd-century rabbi, Palestine
• Pope John Paul II (1920–2005)
• Pope Leo I (c. 391 or 400-461)
• Macarius of Egypt (c. 300-391), Egyptian hermit
• Pope Nicholas I (c. 800-867)
• Photius I of Constantinople (c. 810–c. 893), Eastern Orthodox saint and Patriarch of Constantinople
• William of Maleval (died 1157), founder of the Catholic congregation of Williamites

Other[link]

• Beli Mawr, a figure in medieval Welsh literature and genealogies
• Emmy the Great, folk singer
• Matteo Rosso the Great, Roman politician and father of Pope Nicholas III
• Prokop the Great, Hussite general in Bohemia

See also[link]

• Epithet
• List of monarchs by nickname
• List of nicknames of European Royalty and Nobility: G-I
• James, son of Zebedee, also known as James the Greater, one of the twelve apostles of Jesus
• Ajax (mythology), called Ajax the Greater
• Mohandas Karamchand Gandhi, whose common honorific "Mahatma" means "Great Soul"

Notes[link]

Neil Patrick Harris
Harris at a ceremony in September 2011 to receive a star on the Hollywood Walk of Fame
Born	(1973-06-15) June 15, 1973 (age 39)[1] Albuquerque, New Mexico, U.S.
Occupation	Actor, musician, director, magician
Years active	1988–present
Partner	David Burtka (2004–present)
Children	2

Neil Patrick Harris (born June 15, 1973) is an American actor, singer, director, and magician. He is best known for the title role in Doogie Howser, M.D., the womanizing Barney Stinson in How I Met Your Mother, a fictionalized version of himself in the Harold & Kumar series, and the title role in Joss Whedon's musical web series Dr. Horrible's Sing-Along Blog.

Harris was named as one of Time magazine's 100 most influential people in 2010,^[2] and was awarded a star on the Hollywood Walk of Fame in September 2011.^[3]

Early life[link]

Harris was born in Albuquerque, New Mexico and grew up in Ruidoso, New Mexico. His parents, Sheila and Ron Harris, ran a restaurant.^[4] He attended La Cueva High School in Albuquerque, where he acted in school plays and musicals. Harris graduated as an honors student in 1991.

Career[link]

Harris at the 2008 Comic Con in San Diego, California

Film[link]

Harris began his career as a child actor and was discovered by playwright Mark Medoff at a drama camp in Las Cruces, New Mexico.^[5] Medoff later cast him in his 1988 film Clara's Heart, a drama starring Whoopi Goldberg based on the novel of the same name by Joseph Olshan. Clara's Heart won Harris a Golden Globe nomination. The same year, he starred in Purple People Eater, a children's fantasy.

His first film role as an adult was 1995's Animal Room, although he portrayed a teenager. His subsequent film work has included supporting roles in The Next Best Thing, Undercover Brother, and Starship Troopers. Harris plays a fictionalized version of himself in the Harold and Kumar stoner comedy films Harold & Kumar Go to White Castle, Harold & Kumar Escape from Guantanamo Bay, and A Very Harold & Kumar 3D Christmas.

In 2010, he provided voice acting for the role of the adult Dick Grayson (Nightwing) in the animated film Batman: Under the Red Hood, and the beagle Lou in the film Cats & Dogs: The Revenge of Kitty Galore. The same year, he played the lead in the indie comedy The Best and the Brightest.^[6]

On March 7, 2010, he made a surprise appearance at the 82nd Academy Awards, delivering the opening musical number.

He starred in the 2011 movie The Smurfs

Stage[link]

Harris has worked on Broadway in both musical and dramatic roles. He played Tobias Ragg in the 2001 concert performances of Sweeney Todd. In 2002, he performed beside Anne Heche in Proof. In 2003, he took the role of the Emcee in Cabaret alongside Deborah Gibson and Tom Bosley. As a result of his critically acclaimed performance in Cabaret, Harris was named the top-drawing headliner in the role of the Emcee by GuestStarCasting.com, topping fellow celebrity stars John Stamos and Alan Cumming.^[7] In 2004, he performed a dual role of the Balladeer and Lee Harvey Oswald on Broadway, in the controversial musical revival of Stephen Sondheim's Assassins. He also sang the role of Charles (first played by Anthony Perkins) on the Nonesuch recording of Sondheim's Evening Primrose, and has portrayed Mark Cohen in the touring company of the musical Rent, a role he mockingly reprised on the January 10, 2009, episode of Saturday Night Live, which he hosted.

In 2010, he directed a production of the rock musical Rent at the Hollywood Bowl; he cast his Beastly co-star Vanessa Hudgens as Mimi.^[8] In 2011, Harris played the lead role of Bobby in Stephen Sondheim's Company, with the New York Philharmonic in concert opposite Patti LuPone and others.^[9] The same year, he directed The Expert at the Card Table at Broad Stage's Edye in Santa Monica, California.^[10]

Harris hosted the 63rd Tony Awards on June 7, 2009,^[11] and the 65th Tony Awards on June 12, 2011.

Television[link]

In 1989, Harris won the lead role in Doogie Howser, M.D., for which he was again nominated for a Golden Globe. After the show's four-season run ended in 1993, Harris played a number of guest roles on television series, such as Murder She Wrote. From 1999 to 2000, Harris starred with Tony Shalhoub in the NBC sitcom Stark Raving Mad, which lasted 22 episodes. He has taken lead roles in a number of made-for-television features including Snowbound: The Jim and Jennifer Stolpa Story in 1994, My Ántonia in 1995, The Christmas Wish in 1998, Joan of Arc in 1999, The Wedding Dress in 2001, and The Christmas Blessing in 2005.

In 2008, he guest-starred on Sesame Street as the Sesame Street Fairy Shoe Person.^[12][13][14] In 2009, Harris hosted the 7th Annual TV Land Awards and appeared as a guest judge on Season 9 of American Idol.^[15]

He also hosted the 61st Primetime Emmy Awards on September 20 of the same year. On August 21, 2010, he won two Emmy Awards at the Creative Arts Emmy Awards ceremony, one of which was for his guest performance in the television series Glee.^[16]

After a highly successful preview at the San Diego Comic-Con, a musical episode of Batman: The Brave and the Bold, featuring Harris as the villainous Music Meister, premiered on October 23, 2009 on Cartoon Network. As a character who could make anyone do his bidding by singing, he spent most of the episode singing several original songs.^[17]

Since 2005, Harris has played Barney Stinson, a serial womanizer, in the CBS ensemble sitcom How I Met Your Mother. The role earned him Primetime Emmy Award for Outstanding Supporting Actor in a Comedy Series nominations every year from 2007 to 2010.

Other media[link]

In 2007, Harris worked with Mike Nelson on an audio commentary for RiffTrax. The two "riffed" on the film Willy Wonka And The Chocolate Factory. Harris is a big fan of the cult TV series Nelson worked on, Mystery Science Theater 3000. He was interviewed for a 1992 Comedy Central special hosted by Penn Jillette about the series This Is MST3K and its fans.^[18] In 2008, Harris played the title role in Joss Whedon's musical web series Dr. Horrible's Sing-Along Blog alongside Nathan Fillion and Felicia Day. The first episode of the series debuted July 15, 2008.^[19] He has also provided his voice for the Disney California Adventure Park attraction California Screamin'.^[20]

On December 11, 2010, Harris hosted the Spike Video Game Awards.

Personal life[link]

Harris with his partner David Burtka in September 2011

Harris is openly gay, confirming this in November 2006 by saying "I am happy to dispel any rumors or misconceptions and am quite proud to say that I am a very content gay man living my life to the fullest and feel most fortunate to be working with wonderful people in the business I love."^[21]

Harris attended the Emmy awards in September 2007 with his partner David Burtka, later confirming the relationship, which he said began in 2004 in an interview on The Ellen DeGeneres Show.^[22] On August 14, 2010, Harris announced that he and Burtka were expecting twins via a surrogate mother.^[23][24] The fraternal twins Gideon Scott, a boy, and Harper Grace, a girl, were born on October 12, 2010.^[25][26]

Following the passage of the Marriage Equality Act in New York on June 24, 2011, Harris and Burtka announced their engagement via Twitter,^[27] stating that they had proposed to each other five years ago but kept the engagement secret until same-sex marriage became legal.^[28]

Harris is a fan of magic, like his character on How I Met Your Mother. He serves as the President of the Board of Directors of Hollywood's Magic Castle.^[29] Harris won the Tannen's Magic Louis Award in 2006 and hosted the 2008 World Magic Awards on October 11, 2008. Additionally, Harris and Burtka were guests of honor for a Top Chef Masters episode which took place at the Magic Castle. Harris also performed magic in his Emmy-winning performance on Glee.

Discography[link]

Cast recordings[link]

Singles[link]

Filmography[link]

Films[link]

Television[link]

Theater[link]

Web television[link]

Video games[link]

Theme parks[link]

Awards[link]

References[link]

External links[link]

Wikimedia Commons has media related to: Neil Patrick Harris

• Neil Patrick Harris at the Internet Movie Database
• Neil Patrick Harris at the Internet Broadway Database
• Neil Patrick Harris at Internet Off-Broadway Database
• Neil Patrick Harris on Twitter
• 2011 interview with The Sondheim Review

Anglicanism portal

Patrick Burnet Harris is a retired Church of England bishop who served in two episcopal positions.

He was born on 30 September 1934 and educated at St Albans School and Keble College, Oxford. He was ordained in 1961 ^[1] and his first post was as a curate at St Ebbes' Oxford^[2] after which he became a missionary in South America. He became the Archdeacon of Salta in 1969 before being ordained to the episcopate four years later as Bishop of Northern Argentina.^[3] After seven years he returned to England firstly as Rector of Kirkheaton ^[4] and then Secretary of the Partnership for World Mission^[5] where he remained until 1988 when he was appointed Bishop of Southwell, a post he held for 11 years. In retirement he continues to serve as an assistant bishop in the Diocese of Gloucester.

References[link]

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