Some animations I made of the Aos Sí (eess shee), 'Hill Folk'.
According to mythology and folklore, Ireland was once ruled by an ancient race of powerful demigods and wizards called the Tuatha Dé Danann. After being defeated by the Sons of Míl and banished to live in the hills, their power and stature diminished, and they became the Sí.
Banshees and leprechauns, púcas and sluagh, the sí appear in many forms and exhibit a wide range of behaviours. Often Anglicised to 'fairies', the Sí are elemental spirits, more comparable to Yokai or Djinn, than the typical small winged fairies of European folklore.
A Generic Q&A regarding Tuatha De Danann/Aos Sí/Tylwyth Teg/Pobel Vean
A culturally accurate Q&A someone had with me regarding their inquiries surrounding the "Fae Folk".
Long post below. Read at your own discretion.
(Ymwadiad: I am aware that there is a vast array of cultural differences and contextual applications between all of the terms utilised in the title. But for the sake of lacking details in the Q&A, the Querent did not inquire as to the differences between the Tuatha De Danann, Aos Sí, Tylwyth Teg, and Pobel Vean. Though I understand both the irony here given the linguistic applications. Don't draw and quarter me, please! Mae'n ddrwg gen i!!!!)
Question: Can The Folk “Travel” country to country?
Answer:
Only certain kinds of Folk travel. And even then, rarely.
Those who move between lands tend to be the ones tied to thresholds, liminal spaces, or trade routes. Messengers, envoys, oath-bound attendants to a noble courts, or those attached to travelers through bargain or invitation.
They also are attached to the traditions of the people which is why they travel sometimes with Irish settlers.
But the majority of the Folk are rooted where they were born. Their power comes from the land that sustains them. If you remove them from it, and they weaken.
The few who can cross borders are either extremely high-ranking or have long-standing permission or cause to do so. You might see them in port towns, crossroads, or places where old paths and lines of power intersect. but those are more like exceptions, not the normal.
Question: So do the Fae have nobles and royalty then? Things like Kings and Queens?
Answer:
They don't have necessarily the same idea of "royalty" as humans do.
“King and Queen" aren't human analogues for the Folk in the ways humans consider them.
A ‘King’ or ‘Queen’ is less a ruler of people and more a custodian or embodiment of a territory’s power.
Their authority is bound to the land itself and to its ley lines, resources, and laws.
They are the land in a metaphysical sense. The courtiers, attendants, and lesser nobility exist within that ecosystem of obligation and reciprocity to that authority.
As for travel? motivation varies but it’s never casual.
It may be due to diplomatic needs. They may travel to negotiate borders or treaties with neighbouring courts.
Retribution is also possible. Such as when agreements are broken, emissaries or enforcers might cross boundaries to settle debts.
Curiosity or change in power is also an option. Sometimes, when land itself shifts such as through disaster, bloodshed, or major change. Certain Folk tied to those powers might migrate temporarily to seek stability elsewhere.
Binding or invitation has also been an observed phenomena. A mortal summoning, oath, or promise can anchor a Folk being to another place or person for a time. (This is the case for me, personally).
But again, travel for them is consequential. It comes with risk. As separation from their native power source, and exposure to foreign laws that may not recognize their standing. That’s why most remain rooted. To leave their land is to leave part of themselves behind.
Question: Am I allowed to honour loci and nature spirits near me without it being the Fae? Or is this too close to appropriation of Indigenous peoples?
Answer:
The spirits directly tied to First Nations Country and sacred sites aren’t for non-Indigenous people to approach. that’s a closed relationship.
But one you can try and respect and understand by engaging with the communities near you if you find yourself passionate about the people and the land.
But you can still honour your local land by caring for it: tending your garden, planting natives, leaving water out, cleaning up rubbish, paying attention to weather and wildlife.
That kind of quiet reciprocity is how you build relationships without crossing cultural lines .
Most of this is going to revolve around the basic principle of mindfulness and your self awareness between yourself and your carbon footprints.
Question: Can the Fae be “summoned”? How do you summon them?
Answer:
You do not “summon” the Fae as much as they are “invited”.
Mind you it's not like a "summon a la circle" sort of thing.
In lore, ‘summoning’ the Folk isn’t like magic-circle stuff. it’s about inviting. Anytime you acknowledge or call to them, even casually, that’s an invitation.
That’s why old traditions teach people to set boundaries instead of summoning.
You don’t ask them to come
You show respect from a distance.
Because once you open that door, the rules that apply aren’t human ones anymore
Question: What are Boundaries like and how do they affect both me and the Fae?
Answer:
Most of what people think of as ‘rules’ with the Folk actually comes down to language.
Words carry weight. In their world, speech isn’t symbolic. it’s literal.
A promise binds, a name defines, and an apology becomes admission of fault. That’s why wordplay matters.
Old customs like ‘don’t give them your true name’ or ‘don’t say I’m sorry’ come from this understanding.
Your name is your signature. it can be used to summon or command you if spoken under their law. They own you if you give it to them. This includes your autonomy, memory, and identity. They can re-write you.
Saying ‘I’m sorry’ means “I accept blame,” which, to their ears, can sound like conceding a debt or fault that they’re now entitled to balance.
So, old etiquette emphasised careful speech such as saying instead of ‘I’m sorry’ you could say ‘I meant no offense’ instead of ‘forgive me.’
It’s not superstition. It’s about understanding that every word is a contract. In their world, intent doesn’t matter, only the literal phrasing does. Words are binding. And they are reciprocal.
Which is how and why people struggle with the folk in the current day and age that we live in.
You can sort of pick up on this habit actually if you pick apart how I speak at times.
I have worked so much with the Folk that I have natural language choices that encompass these currents of awareness.
An easy example that I always keep in mind:
There’s an old principle known as the Law of Hospitality or 'the Guest Law'/'the Salt And Bread Law'.
and it’s one of the few laws that bridges both the human and the Folk worlds.
The idea is that when you are formally invited into another being’s space and food or drink is offered , then that act creates a binding contract.
The host is then obliged to protect and feed you while you’re under their roof; the guest is obliged to behave with courtesy, not cause harm, and to leave when the visit is done.
But…
and this is where it becomes dangerous…
if you accept food or drink without an invitation, or if you eat what hasn’t been freely offered, you enter that bond without clear terms. You’ve accepted their law and placed yourself under their authority.
That’s why old tales warn never to eat in "Fairyland" unless you intend to stay, and never to take food at the crossroads or from unseen hands. Once you’ve eaten their bread, you’re theirs until the debt is settled. And that could be indefinitely.
Question: What are the Boundaries like? How do they look / how are the boundaries enforced?
Answer:
Iron has always been a go-to for setting boundaries. Placing nails, horseshoes, or iron objects around your doorways or windows signals to the Folk that the space is yours.
But it’s not just about metal. Really, it’s about clarity. Keep thresholds clean, watch what you say, don’t give your real name, and leave small offerings if you want to acknowledge presence without obligation.
It’s basically a combination of physical anchors, careful speech, and clear intent. It's about making it obvious who’s in charge of the space.
Question: If I give Offerings without obligations, does this mean we’ve entered a contract or began a contract in some way? Doesn’t this affect their boundaries and rules?
Answer:
Boundaries aren’t the same as the Folk’s rules.
The Folk have their laws: politics, obligations, wordplay, hospitality, etc. Those are enforced by their nature, their hierarchy, and the land itself. Mortals don’t follow those laws naturally; we can’t.
What we can do is set boundaries in our own space to signal, ‘this is mine. I am telling you don’t enter or meddle without permission.’
That’s where iron, thresholds, careful language, and observation come in. It’s not aversion, it’s a signpost, so to speak. ' this is my territory. '
Think of it less like a weapon and more like a fence.
As for offerings: if done incorrectly or with expectation, yes, that can create a contract. The trick is intent and framing. A small gesture of respect like water for a tree, cleaning a pathway, or a casual token can sort of… 'acknowledge' presence without obligation, because you aren’t promising or asking anything in return. That’s what separates polite acknowledgement from contract.
