The most famous source for the Queen of Elphame is the “Ballad of Thomas the Rhymer.” The ballad recounts a legend about a man who lived in the 13th century. In the legend, Thomas was said to have been kidnapped by the “Queen of Elfland” who later granted him the gift of prophecy.
This role of granting supernatural abilities to mortals is repeated in the confessions of accused witches in Lowland Scotland. Andro Man was a man from the Scottish Lowlands who was accused of witchcraft in 1597. His confession stated that he had an intimate relationship with the Queen of Elfhame which lasted some thirty years.
It is possible that folk tales like Thomas the Rhymer influenced such confessions, as Thomas was also said to have had a sexual relationship with the Queen.
Andro Man not only coupled with the Queen, but claimed to have fathered several children with her. And, like
Thomas the Rhymer, Andro Man was given the gifts to “know all things” as well as magical healing ability.
The Queen of Elfhame also appeared to women, two of which were accused witches Bessie Dunlap and Isobel Gowdie. Her relationships with women often revolved around childbirth and midwifery. For example Bessie Dunlap said the Queen of Elfhame first appeared to her when she was in labor. Some confessions say that the Queen sought a human wet-nurse to suckle a fairy infant. In other cases, midwifery talents seem to be part of the gift of healing endowed onto some of the women.
Much has been written in recent years about vestiges of pre-Christian customs lingering in the practices of some accused witches. The most prominent academics exploring this subject are Carlo Ginzburg (Italy), Emma Wilby (Britain), and Eva Pocs (Hungary). While each of these scholars’ research focuses on their own geographic locale, they have found striking similarities in the practices of witches in each other’s regions.
One such similarity is the presence of a figure very much like the Queen of Elphame featuring in confessions found in Italy, the Alpine region, and southeastern Europe. Carlo Ginzburg says that some Italian witches were accused of communing with a Diana-like goddess figure, and he believes that the Scottish Queen of Elphame follows the same archetype.
We know that pre-Christian deities were often diminutized into fairies in much of Europe. One well known example is the Tuatha de Danann, previously a race of Celtic gods who survived as fairies in the Irish tradition. We also have deities who are changed and altered as they carry on in different forms in folk tradition. One example is the German figure of Frau Holle. So, the Queen of Elphame’s presence in folklore, folk custom, and her association with the world of elves and fairies is analogous with other Celtic and Germanic mythical deities who lingered on in folklore.
There are more reasons to consider her a vestige of a pre-Christian goddess. The Queen of Elphame’s association with healing, childbirth, and magic is strikingly congruous with the typical Indo-European goddess. Goddesses like Holle and Frigga were appealed to for help in childbirth, and Freyja was well known for her association with magic. The Queen of Elphame’s habit of being free with her sexuality is also reminiscent of Freyja’s behavior in the Norse tradition. Like our Queen, Holle and Freyja were associated with witches and witchcraft.
Another interesting fact is that the Queen was said to have appeared as young and beautiful when she willed it, but could instantly turn into an old hag. We see this exact ability in Frau Holle and with goddesses in the Celtic tradition as well.