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Good Faeries, Bad Faeries: 2 Books in 1 (Inglese) Copertina rigida – 5 ottobre 1998
di
Brian Froud
(Autore),
Terri Windling
(a cura di)
Brian Froud
(Autore)
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Descrizione prodotto
L'autore
Brian Froud is an award-winning illustrator and author. His books include the bestseller seller Faeries, with Alan Lee, Lady Cottington's Pressed Faery Book, and Strange Stains and Mysterious Smells, the latter two with Monty Python's Terry Jones. He also served as the conceptual designer on two of Jim Henson's films, The Dark Crystal and Labyrinth. He resides in Devon, England, with his wife and son.
Estratto. © Riproduzione autorizzata. Diritti riservati.
Introduction from Bad Faeries
Although people nowadays tend to think of faeries as gentle little sprites, anyone who has encountered faeries knows they can be tricksy, capricious, even dangerous. Our ancestors certainly knew this. Folklore is filled with cautionary tales about the perils of faery encounters, and in centuries past there were many places where people did not dare to go a-hunting for fear of little men.
The idea that the world is full of spirit beings both bad and good is one we find in the oldest myths and tales from cultures the world over. In ancient Greece, the Neoplatonist Porphyry (c. 232-c. 305 A.D.) wrote that the air was inhabited by good and bad spirits with fluid bodies of no fixed shape, creatures who change their form at will. These were certainly faeries. Porphyry explained that the bad spirits were composed of turbulent malignity and created disruptions whenever humans failed to address them with respect. The Romans acknowledged the presence of faery spirits called the Lares, who, when venerated properly at the hearth (the heart) of the household, protected the home and family. The Lares were ruled over by their mother, Larunda, an earth goddess and faery queen. The Roman bogeymen were the Lemures, dark spirits of the night. They had all the traits of bad faeries and had to be placated by throwing black beans at them while turning one's head away.
In northern Europe, the maggots emerging from the dead body of the giant Ymir transmuted into light and dark elves -- light elves inhabiting the air, dark elves dwelling in the earth. Persian faeries, known as the peri, were creatures formed of the element of fire existing on a diet of perfume and other exquisite odors. The bad faeries of Persia, called the dev, were forever at war with the peri, whom they captured and locked away in iron cages hanging high in trees. Other faery creatures, both benevolent and malign, appear in tales from many far-flung lands: the laminak of Basque folklore, the grama-devata of India, the jinn of Arabia, the hsien of China, the yumboes of West Africa, the underhill people of the Cherokee...and numerous other spirits who have both plagued and aided humankind since the world began.
In the early seventeenth century, a certain Dr. Jackson held the view that good and bad faeries are simply two sides of the same coin: "Thus are the fayries from difference of events ascribed to them, divided into Good and Bad, when it is by one and the same malignant fiend that meddled in both, seeking sometimes to be feared, otherwiles to be loved." An English text from the sixteenth century states that "there be three kinds of fairies, the black, the white and the green, of which the black be the woorst" -- although in Shakespeare's The Merry Wives of Windsor (1602), another group of faeries was added: "faeries black, grey, green and white," with little indication as to their nature.
In old Scotland, there was no doubt that there were only two groups of faeries: the Gude Fairies and the Wicked Wichts. In the former category was the Seelie Court (the good or blessed court), a host of faeries who were benefactors to humans, giving bread, seeds, and comfort to the needy. These faeries might give secret help in threshing, weaving, and household chores, and were generally kind -- but they were strict in their demands for appropriate reparation. The Unseelie Court, by contrast, were fearsome creatures, inflicting various harms and ills on man and beast alike. In The Fairy Faith in Celtic Countries (1911), the American folklorist W.Y. Evans Wentz asserted that the faery race had the power to destroy half the human race yet refrained from doing so out of ethical considerations. Lady Gregory (the Irish folklorist, playwright, and patron of W B. Yeats) held the faeries in rather less awe; she claimed they were merely capricious and mischievous, like unruly children.
In modern life, we are not free from the plagues and torments of bad faeries. They make their presence known to us through all manner of disruptions, from minor irritations to serious problems affecting health and well-being.
Among the minor faery mischief makers are ones we're all familiar with: the snagger, whose sharp claws attack women's stockings before they leave the house; the various spotters and stainers, who leave the grubby evidence of their manifestation on a freshly laundered blouse or tie, usually right before that important business meeting; the sneaker sneaker, who always waits until Monday morning, when the kids are late for the bus, to silently sneak away with a shoe. We've all had personal tongue tanglers, and sudden stark panics, and gloominous dooms, and moments when afterward we say: Good heavens, whatever possessed me? The faeries have possessed you, tangling your words, your thoughts, your feet, or your fate. These capricious creatures have been known as frairies, feriers, ferishers, fear-sidhe (faery men), and fearies -- a whole race of beings known to block potential and clarity of thought. They hide behind tiny irritations and lurk within our daily disasters. In more serious guise, they're the faery blights whose touch can cause depressions, addictions, compulsions, and moments of dark despair.
It is the nature of faeries to be unruly, chaotic, disruptive, subversive, confusing, ambivalent, paradoxical, and downright frustrating. Yet even these bad interferences serve an important function. They remind us of the value of connection, wholeness, and openness by holding a mirror up to us and showing us the opposite. Bad faeries, from the small sock stealers to the larger creatures of gloom and doom, are (like all faeries) expressions of nature and of our own deepest selves. They are manifestations of psychic blocks, distortions, and unresolved emotions; they give form and personality to negative forces and abstractions. They nip and prod us, asking for simple acknowledgment of their presence in our lives, insisting that we take notice of them -- the first step to healing or change.
It cannot be denied that sickness, madness, and even death have been reported in many old tales concerning encounters with the shadow side of Faeryland -- yet the same faeries have also been known to give gifts, guidance, and aid to the needy, and to heal mortals of illnesses both physical and psychological. I believe no faery is completely good or bad, but fluidly embodies both extremes. Any faery can be either one or the other in his or her equivocal relationship with us. They change with circumstance, with whim, and with motivations far beyond our human ken. Their actions and reactions generally work toward engaging us at deeper and deeper levels of consciousness -- insisting we be conscious of them, of ourselves, and of the world around us. They can become quite angry and disruptive if we're not awake and paying attention -- particularly if they feel they've not been properly acknowledged.
The bad faery in the story "Sleeping Beauty" is one example: she is angry because she has been neglected -- overlooked at the christening feast. Yet her wickedness initiates the events that lead to the princess's final transformation. Could this have been her intent all along, beyond the guise of wickedness? When dealing with the faeries it is wise to remember that things aren't always as they first appear. What seems to be bad behavior might have a deeper, underlying reason.
Despite our tendency to split the world into good and bad, right and wrong, light and dark, we must remember that in truth (and in the faery realms) such divisions are not always cleanly cut. Each contains a piece of the other, holding the world in tension and balance. And the shape-shifting denizens of Faery can appear wearing either face.
Copyright © 1998 by Brian Froud
Although people nowadays tend to think of faeries as gentle little sprites, anyone who has encountered faeries knows they can be tricksy, capricious, even dangerous. Our ancestors certainly knew this. Folklore is filled with cautionary tales about the perils of faery encounters, and in centuries past there were many places where people did not dare to go a-hunting for fear of little men.
The idea that the world is full of spirit beings both bad and good is one we find in the oldest myths and tales from cultures the world over. In ancient Greece, the Neoplatonist Porphyry (c. 232-c. 305 A.D.) wrote that the air was inhabited by good and bad spirits with fluid bodies of no fixed shape, creatures who change their form at will. These were certainly faeries. Porphyry explained that the bad spirits were composed of turbulent malignity and created disruptions whenever humans failed to address them with respect. The Romans acknowledged the presence of faery spirits called the Lares, who, when venerated properly at the hearth (the heart) of the household, protected the home and family. The Lares were ruled over by their mother, Larunda, an earth goddess and faery queen. The Roman bogeymen were the Lemures, dark spirits of the night. They had all the traits of bad faeries and had to be placated by throwing black beans at them while turning one's head away.
In northern Europe, the maggots emerging from the dead body of the giant Ymir transmuted into light and dark elves -- light elves inhabiting the air, dark elves dwelling in the earth. Persian faeries, known as the peri, were creatures formed of the element of fire existing on a diet of perfume and other exquisite odors. The bad faeries of Persia, called the dev, were forever at war with the peri, whom they captured and locked away in iron cages hanging high in trees. Other faery creatures, both benevolent and malign, appear in tales from many far-flung lands: the laminak of Basque folklore, the grama-devata of India, the jinn of Arabia, the hsien of China, the yumboes of West Africa, the underhill people of the Cherokee...and numerous other spirits who have both plagued and aided humankind since the world began.
In the early seventeenth century, a certain Dr. Jackson held the view that good and bad faeries are simply two sides of the same coin: "Thus are the fayries from difference of events ascribed to them, divided into Good and Bad, when it is by one and the same malignant fiend that meddled in both, seeking sometimes to be feared, otherwiles to be loved." An English text from the sixteenth century states that "there be three kinds of fairies, the black, the white and the green, of which the black be the woorst" -- although in Shakespeare's The Merry Wives of Windsor (1602), another group of faeries was added: "faeries black, grey, green and white," with little indication as to their nature.
In old Scotland, there was no doubt that there were only two groups of faeries: the Gude Fairies and the Wicked Wichts. In the former category was the Seelie Court (the good or blessed court), a host of faeries who were benefactors to humans, giving bread, seeds, and comfort to the needy. These faeries might give secret help in threshing, weaving, and household chores, and were generally kind -- but they were strict in their demands for appropriate reparation. The Unseelie Court, by contrast, were fearsome creatures, inflicting various harms and ills on man and beast alike. In The Fairy Faith in Celtic Countries (1911), the American folklorist W.Y. Evans Wentz asserted that the faery race had the power to destroy half the human race yet refrained from doing so out of ethical considerations. Lady Gregory (the Irish folklorist, playwright, and patron of W B. Yeats) held the faeries in rather less awe; she claimed they were merely capricious and mischievous, like unruly children.
In modern life, we are not free from the plagues and torments of bad faeries. They make their presence known to us through all manner of disruptions, from minor irritations to serious problems affecting health and well-being.
Among the minor faery mischief makers are ones we're all familiar with: the snagger, whose sharp claws attack women's stockings before they leave the house; the various spotters and stainers, who leave the grubby evidence of their manifestation on a freshly laundered blouse or tie, usually right before that important business meeting; the sneaker sneaker, who always waits until Monday morning, when the kids are late for the bus, to silently sneak away with a shoe. We've all had personal tongue tanglers, and sudden stark panics, and gloominous dooms, and moments when afterward we say: Good heavens, whatever possessed me? The faeries have possessed you, tangling your words, your thoughts, your feet, or your fate. These capricious creatures have been known as frairies, feriers, ferishers, fear-sidhe (faery men), and fearies -- a whole race of beings known to block potential and clarity of thought. They hide behind tiny irritations and lurk within our daily disasters. In more serious guise, they're the faery blights whose touch can cause depressions, addictions, compulsions, and moments of dark despair.
It is the nature of faeries to be unruly, chaotic, disruptive, subversive, confusing, ambivalent, paradoxical, and downright frustrating. Yet even these bad interferences serve an important function. They remind us of the value of connection, wholeness, and openness by holding a mirror up to us and showing us the opposite. Bad faeries, from the small sock stealers to the larger creatures of gloom and doom, are (like all faeries) expressions of nature and of our own deepest selves. They are manifestations of psychic blocks, distortions, and unresolved emotions; they give form and personality to negative forces and abstractions. They nip and prod us, asking for simple acknowledgment of their presence in our lives, insisting that we take notice of them -- the first step to healing or change.
It cannot be denied that sickness, madness, and even death have been reported in many old tales concerning encounters with the shadow side of Faeryland -- yet the same faeries have also been known to give gifts, guidance, and aid to the needy, and to heal mortals of illnesses both physical and psychological. I believe no faery is completely good or bad, but fluidly embodies both extremes. Any faery can be either one or the other in his or her equivocal relationship with us. They change with circumstance, with whim, and with motivations far beyond our human ken. Their actions and reactions generally work toward engaging us at deeper and deeper levels of consciousness -- insisting we be conscious of them, of ourselves, and of the world around us. They can become quite angry and disruptive if we're not awake and paying attention -- particularly if they feel they've not been properly acknowledged.
The bad faery in the story "Sleeping Beauty" is one example: she is angry because she has been neglected -- overlooked at the christening feast. Yet her wickedness initiates the events that lead to the princess's final transformation. Could this have been her intent all along, beyond the guise of wickedness? When dealing with the faeries it is wise to remember that things aren't always as they first appear. What seems to be bad behavior might have a deeper, underlying reason.
Despite our tendency to split the world into good and bad, right and wrong, light and dark, we must remember that in truth (and in the faery realms) such divisions are not always cleanly cut. Each contains a piece of the other, holding the world in tension and balance. And the shape-shifting denizens of Faery can appear wearing either face.
Copyright © 1998 by Brian Froud
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Dettagli prodotto
- Editore : Simon & Schuster; 1° edizione (5 ottobre 1998)
- Lingua : Inglese
- Copertina rigida : 192 pagine
- ISBN-10 : 0684847817
- ISBN-13 : 978-0684847818
- Peso articolo : 1 g
- Dimensioni : 23.34 x 2.03 x 28.42 cm
-
Posizione nella classifica Bestseller di Amazon:
n. 222 in Collezioni, cataloghi e mostre
- n. 394 in Artisti individuali
- n. 2,339 in Fantasy (Libri)
- Recensioni dei clienti:
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Recensito in Italia il 5 agosto 2018
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Acquisto verificato
Froud è sempre una garanzia, disegni bellissimi, originale il fatto di aver diviso il libro in due tra "buone" e "cattive", un libro da avere in casa e ogni tanto leggere e rileggere per avere uno stacco dalla vita quotidiana e gettare uno sguardo sul popolo invisibile
Utile
Recensito in Italia il 10 aprile 2018
Acquisto verificato
Ho comprato questo libro illustrato per una mia amica appassionata di fate e folletti. Le illustrazioni sono davvero belle e anche le descrizioni delle varie "specie" di abitanti dei boschi fa di questo libro un testo davvero bello per gli appassionati del tema.
Recensito in Italia il 6 marzo 2021
Acquisto verificato
Non avevo dubbi! L'illustratore e' fra i mieie preferiti. Il libro grande e arrivato con cura. Soddisfatta dell'acquisto.
Recensito in Italia il 8 gennaio 2014
Acquisto verificato
Il libro è davvero molto molto bello, le illustrazioni di Brian Froud ti trasportano realmente in un mondo completamente diverso. Ricchissime di personaggi!!
Consiglio a tutti gli appassionati del genere fantasy, e a tutti gli illustratori e amanti di.
PS unica pecca è che mi è arrivato un po' 'ammaccato' negli angoli, ha una copertina rigida molto bella è mi è dispiaciuto fosse un po' rovinata.
Consiglio a tutti gli appassionati del genere fantasy, e a tutti gli illustratori e amanti di.
PS unica pecca è che mi è arrivato un po' 'ammaccato' negli angoli, ha una copertina rigida molto bella è mi è dispiaciuto fosse un po' rovinata.
Una persona l'ha trovato utile
Segnala un abuso
Recensito in Italia il 3 dicembre 2015
Acquisto verificato
disegni di qualità eccellente. Froud non delude mai le mie aspettative...consigliato per appassionati del genere fantasy e per chi ha già avuto modo di apprezzare il libro "fate"
Una persona l'ha trovato utile
Segnala un abuso
Recensito in Italia il 20 ottobre 2020
Acquisto verificato
Spedizione e libro perfetti. Illustrazioni bellissime.
Recensito in Italia il 3 marzo 2014
Acquisto verificato
Tempi di consegna rispettati. Volume in ottimo stato e in ottimo stato anche la modalità di imballaggio. Sono molto soddisfatta
Recensito in Italia il 9 agosto 2019
Acquisto verificato
Lovable
Le recensioni migliori da altri paesi

Robyn
5,0 su 5 stelle
LOVE LOVE LOVE
Recensito nel Regno Unito il 21 dicembre 2017Acquisto verificato
Brian Froud is 100% my favourite artist, and this book shows off some of the most fantastic art you will ever see. It also has a lot of great information on the fae, good and bad!

Jean Claude Ard Van Pierre
5,0 su 5 stelle
Amazing
Recensito nel Regno Unito il 19 ottobre 2018Acquisto verificato
The misses absolutely loves anything to do with the Froud's, this book was extremely cheap but came in very good condition, she will be pleased with it!

Amazon Customer
5,0 su 5 stelle
a treasure
Recensito nel Regno Unito il 11 marzo 2020Acquisto verificato
love this book......and all of Brian Fronds writings on The World of other beings

Ms. H. Tooth
5,0 su 5 stelle
A classic for any lover of all things faerie...
Recensito nel Regno Unito il 23 febbraio 2015Acquisto verificato
Fantastic follow up to Faeries, amazing artwork by Froud, and lots of entertaining texts, this is a classic! The good fairies are presented from one side , flip the book and the bad fairies start from the other in a contrary fashion. I treated my faery god-daughter to a copy <3

Alan Savage
5,0 su 5 stelle
Good
Recensito nel Regno Unito il 11 ottobre 2020Acquisto verificato
Greay art.
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