Sweden
Sweden
In Sweden, Odin's hunt was heard but rarely seen, and a typical trait is that one of Odin's dogs was barking louder and a second one fainter. Beside one or two shots, these barks were the only sounds that were clearly identified. When Odin's hunt was heard, it meant changing weather in many regions, but it could also mean war and unrest. According to some reports, the forest turned silent and only a whining sound and dog barks could be heard.[1]
It is clear that the belief in Odin's hunt remained most widespread in the Swedish region of Götaland, where numerous toponyms testify to very early worship of Odin. It is also notable that the Odin of folklore retains a considerable number of external traits from his origins in Norse mythology. Moreoever, it appears that the beliefs in Odin maintained a strong position in the region from pagan times until modern times.[1]
Although the figure of the wild huntsman no doubt emanates from pagan Germanic culture, it should be noted that the recent legends do not spontaneously connect the name Odin with a divinity. During the centuries, Odin has been euhemerized into a legendary character, who is often demon-like and dangerous, without any clear connection to the All-father of Norse mythology. In western Sweden and sometimes in the east as well, it has been said that Odin was a nobleman or even a king who had hunted during the Sundays and therefore was doomed to hunt down and kill supernatural beings until the end of time.[1]
According to certain accounts, Odin does not ride, but travels in a wheeled vehicle, something that Thor of Norse mythology was known to do.[1]
There are several examples of origin legends where Odin appears. In Gärdlösa on Öland, there is a story that Odin once went across the Alvar of Högrum and tied his horse to a crag of rock. The crag was splintered when the strong horse pulled in the cord, and then the horse threw himself on the ground, and so the bottomless swamp of Gladvattnet was created.[1]
In parts of Småland, it appears that people believed that Odin hunted with large birds when the dogs got tired. When it was needed, he could transform a bevy of sparrows into an armed host.[1]
If houses were built on former roads, they could be burnt down, because Odin did not change his plans if he had formerly travelled on a road there. Not even charcoal kilns could be built on disused roads, because if Odin was hunting the kiln would be ablaze.[1]
One tradition maintains that Odin did not travel further up than an ox wears his yoke, so if Odin was hunting, it was safest to throw oneself onto the ground in order to avoid being hit. In Älghult in Småland, it was safest to carry a piece of bread and a piece of steel when going to church and back during Christmas. The reason was that if one met the rider with the broad-rimmed hat, one should throw the piece of steel in front of oneself, but if one met his dogs first, one should throw the pieces of bread instead.[1]
[edit] Leader of the Wild Hunt
- Basque Country (Spain): Ehiztari beltza, Mateo-Txistu, Abade-txakurrak.[citation needed]
- Belarus: King Stakh.[citation needed]
- Brittany: King Arthur.[18]
- Catalonia (Spain): Count Arnau (el comte Arnau), a legendary nobleman from Ripollès, who for his rapacious cruelty and lechery is condemned to ride to hounds for eternity while his flesh is devoured by flames. He is the subject of a classic traditional Catalan ballad.[19]
- England: Woden [20][21][22][23]; Herla, a form of Woden[24][25] (later de-heathenised as a Brythonic King who stayed too long at a fairy wedding feast and returned to find centuries had passed and the lands populated by Englishmen);[26] Wild Edric, a Saxon rebel;[27] Hereward the Wake; King Arthur; Herne the Hunter; St. Guthlac; Old Nick; Jan Tregeagle, a Cornish lawyer who escaped from Hell and is pursued by the devil's hounds. On Dartmoor, Dewer, Old Crockern or Sir Francis Drake.
- France: Artus, King Arthur (Brittany); Lord of Gallery (Poitou).[citation needed]
- Galicia (Spain): Santa Compaña[citation needed]
- Germany: Wodan, Berchtold, Dietrich of Berne, Holda, Perchta, Wildes Gjait. The Squire of Rodenstein and Hans von Hackelberg (both Sabbath-breakers).[28]
- Guernsey: Herodias (Rides with witches at sea)[29]
- Ireland: Fionn mac Cumhaill and the Fianna; Manannan—also known as The Fairy Cavalcade.
- Netherlands: Wodan, Gait met de hunties/hondjes (Gait with his dogs), Derk met de hunties/hondjes (Derk with his dogs), Derk met de beer (Derk with his boar/bear), het Glujende peerd (the glowing horse). Ronnekemère, Henske met de hondjes/Hänske mit de hond (Henske with his dogs), Berend van Galen (Beerneken van Galen, Bèrndeken van Geulen, Bommen Berend or Beerneken, the bishop of Münster, Germany).
- Scandinavia: Odin; King Vold (Denmark); Valdemar Atterdag (Denmark); the witch Guro Rysserova and Sigurdsveinen (Norway).
- Wales: Arawn or Gwyn ap Nudd, the Welsh god of the Underworld.
[edit] Prey of the Wild Hunt
In Danish (Scandinavian) tradition the hunted is a female troll, old elf, or jötunn-like figure named Slattenpat, which literally means "Wobbly-boob". The ugly-looking Slattenpat runs away putting her long hanging breasts over her shoulders in order to run faster. Eventually she is caught up by the wild hunt and killed by the leader.
[edit] Related myths
One of the origins postulated for the modern Harlequin is Hellequin, a stock character in French passion plays. Hellequin, a black-faced emissary of the devil, is said to have roamed the countryside with a group of demons chasing the damned souls of evil people to Hell. The physical appearance of Hellequin offers an explanation for the traditional colours of Harlequin's mask (red and black).[30]
It can be compared to other ghostly troops, such as the Santa Compaña in Galicia, a procession of the dead that recruits those who meet it; and the chasse-galerie, or bewitched canoe, of Québec.
[edit] Works inspired by the legend
[edit] In music
The Wild Hunt is mentioned as one of the seven spectres during the casting of the magic bullets in Karl Maria von Weber's opera Der Freischütz.
One of Franz Liszt's twelve Études Transcendentales (1838, 1851), is given the title Wilde Jagd.
In Arnold Schönberg's oratorio Gurrelieder the Wild Hunt appears in the third part.
Circa 1948, Stan Jones transposed the Wild Hunt into a country song "Riders in the Sky: A Cowboy Legend" which tells the story to a group of cowboys who chase the devil's herd of cattle through the night skies, tormented by madness and thirst. Many artists have produced cover versions and musical parodies of this song.
Black metal band, Bathory used Arbo's painting of "The Wild Hunt" as the cover of their 1988 album, Blood Fire Death.
French Celtic black metal band Aes Dana's 2001 full-length album is called "La Chasse Sauvage" ("The Wild Hunt"), and the first track carries the same name.
[edit] Poetry and prose
- William Butler Yeats evoked the Wild Hunt in "The Hosting of the Sidhe", the opening poem in his collection inspired by Gaelic faery lore, The Celtic Twilight (1893, 1903).[31]
- John Masefield's "The Hounds of Hell".
- The Wild Hunt appears frequently in modern fantasy fiction, as in Alan Garner (in The Moon of Gomrath), Peter Beagle (in Tamsin), Uladzimir Karatkievich (in The Wild Hunt of King Stakh), Susan Cooper in The Dark is Rising, Guy Gavriel Kay's trilogy The Fionavar Tapestry, J. R. R. Tolkien's the Lord of the Rings (as the Dead Men of Dunharrow) and Robert Jordan's Wheel of Time series, among many others. A version of the hunt (in which huntsmen are commissioned to destroy re-animated giants) is the inciting incident of the Dark Horse Comics limited series Hellboy: The Wild Hunt, written by Mike Mignola. See also "The Sorceress: Secrets of the Immortal Nicholas Flamel," in which the Wild Hunt members are portrayed as werewolves being lead by Cernunnos, the Horned God. In Jim Butcher's book of the Dresdenverse, Dead Beat, the central plot behind the book has to do with Harry Dresden's search for an infamous necromancer's book containing the enchantment with which to summon the Erlking and begin the Wild Hunt, but the Hunt is extended to include any animal, including humans. In Charles de Lint's novel Jack, the Giant Killer, the Hunt is re-imagined in the modern world as riding Harley-Davidson motorcycles.[32]
[edit] See also
[edit] References
- ^ a b c d e f g h i j Schön, Ebbe. (2004). Asa-Tors hammare, Gudar och jättar i tro och tradition (Fält & Hässler, Värnamo). ISBN 91-89660-41-2 pp. 201-205.
- ^ Katharine Briggs, An Encyclopedia of Fairies, Hobgoblins, Brownies, Boogies, and Other Supernatural Creatures, "Wild Hunt", p 437. ISBN 0-394-73467-X
- ^ K. M. Briggs, The Fairies in English Tradition and Literature, p 49-50 University of Chicago Press, London, 1967
- ^ "In the Middle Ages the wild hunt was also called Cain's hunt, Cain being another progenitor of the Wandering Jew": Venetia Newall, "The Jew as a witch figure", in Katharine Mary Briggs, and Newall, eds. The Witch Figure: Folklore Essays by a Group of Scholars in England 2004:103f.
- ^ Encyclopaedia of the Celts: Devil's Dandy Dogs - Diuran the Rhymer.
- ^ Called so in the north of England, according to Robert Chambers, The Book of Days: a miscellany of popular antiquities, vol. II, 1883, s.v. "October 11: Spectre-dogs";
"...He oftentimes will start,
For overhead, are sweeping Gabriel's Hounds,
Doomed, with their impious lord, the flying hart
To chase for ever through aërial grounds," (William Wordsworth, "Though narrow be that old man's cares" (1807), quoted in Edwin Sidney Hartland English Fairy and Other Folk Tales, 1890, "Spectre-Dogs"; "Gabriel's hounds are wild geese, so called because their sound in flight is like a pack of hounds in full cry", observes Robert Hendrickson, in Salty Words, 1984:78. - ^ See S.H. Houston, "Ghost Riders in the Sky" Western Folklore, 23.3 1964:153-162.
- ^ See, for example, Chamber's Encyclopaedia, 1901, s.v. "Wild Hunt": "[Gabriel's Hounds]...portend death or calamity to the house over which they hang"; "the cry of the Seven Whistlers... a death omen".
- ^ Katharine Briggs, An Encyclopedia of Fairies, Hobgoblins, Brownies, Boogies, and Other Supernatural Creatures, "Infringement of fairy privacy", p 233. ISBN 0-394-73467-X
- ^ Ronald Hutton, The Pagan Religions of the Ancient British Isles: Their Nature and Legacy, p 307, ISBN 0-631-18946-7
- ^ a b Garmonsway, G.N., The Anglo-Saxon Chronicle, Dent, Dutton, 1972 & 1975, p. 258.
- ^ Noted by Harold Peake, "17. Horned Deities", Man 22, February 1922, p. 28.
- ^ K. M. Briggs, The Fairies in English Tradition and Literature, p 49. University of Chicago Press, London, 1967.
- ^ K. M. Briggs, The Fairies in English Tradition and Literature, p 50–1. University of Chicago Press, London, 1967.
- ^ a b Westwood, Jennifer (1985), Albion. A Guide to Legendary Britain. London : Grafton Books. ISBN 0-246-11789-3. p. 8.
- ^ Westwood, Jennifer (1985), Albion. A Guide to Legendary Britain. Pub. Grafton Books, London. ISBN 0-246-11789-3. P. 32.
- ^ Hoffmann-Krayer, Eduard; Baechtold-Staeubli, Hanns, ed (2002) (in German). Handwörterbuch des deutschen Aberglaubens. Waage- Zypresse, Nachträge. Handwörterbuecher zur Deutschen Volkskunde. 1. de Gruyter. pp. 191ff. ISBN 3110065975. http://www.google.de/books?id=cqdVHI1lHGkC&pg=PA191.
Neumann, Siegfried; Tietz, Karl-Ewald; Jahn, Ulrich (1999). Neumann, Siegfried; Tietz, Karl-Ewald. ed (in German). Volkssagen aus Pommern und Rügen. Bremen-Rostock: Edition Temmen. pp. 407, 29ff. ISBN 3-86108-733-2.
Simrock, Karl (2002 reprint of 1878 edition) (in German). Handbuch der deutschen Mythologie mit Einschluß der Nordischen. Elibron Classics. Adamant. pp. 191, 196ff. ISBN 1421204282. http://www.google.de/books?id=_UHobawczmEC&pg=PA197&dq=%22wilde+jagd%22+wode&lr=&as_drrb_is=b&as_minm_is=0&as_miny_is=1980&as_maxm_is=0&as_maxy_is=2010&as_brr=3&cd=1#v=onepage&q=%22wilde%20jagd%22%20&f=false. - ^ K. M. Briggs, The Fairies in English Tradition and Literature, p 51. University of Chicago Press, London, 1967.
- ^ Joaquim Maideu, "Llibre de cançons: crestomatia de cançons tradicionals catalanes", p. 50. ISBN 84-7602-319-7.
- ^ Hole, Christina. Haunted England: A Survey of English Ghost Lore. p.5. Kessinger Publishing, 1941.
- ^ English Folklore
- ^ Woden, Odin and the Runes
- ^ Looking for the Lost Gods of England
- ^ www.encyclopedia.com/doc/1E1-X-Harlequi.html
- ^ cernunnos.tribe.net/thread/d71e3e69-b694-4f44-ab28-5eeb0e6e9a90
- ^ De Nugis Curialium by Walter Map.
- ^ Katharine Briggs, An Encyclopedia of Fairies, Hobgoblins, Brownies, Boogies, and Other Supernatural Creatures, "Wild Hunt", p 436. ISBN 0-394-73467-X.
- ^ Ruben A. Koman, Dalfser Muggen Profiel, Bedum 2006. [1]
- ^ Hutton, Ronald, "Paganism in the Lost Centuries", p 169, Witches, Druids, and King Arthur, 3rd ed. 2006 ISBN 1-85285-397-2.
- ^ Grantham, B., Playing Commedia, A Training Guide to Commedia Techniques, (Nick Hern Books) London, 2000
- ^ On-line text
- ^ Charles de Lint. Jack the Giant-killer. Ace Publishing, 1987. ISBN 0-441-37969-9.
[edit] Bibliography
- Jean-Claude Schmitt, Ghosts in the Middle Ages: The Living and the Dead in Medieval Society (1998), ISBN 0-226-73887-6 and ISBN 0-226-73888-4
- Kris Kershaw, The One-Eyed God: Odin and the Indo-Germanic Mannerbunde, Journal of Indo-European Studies, (2001).
- Carl Lindahl, John McNamara, John Lindow (eds.) Medieval Folklore: A Guide to Myths, Legends, Tales, Beliefs, and Customs, Oxford University Press (2002), p. 432f. ISBN 0-19-514772-3
- Otto Höfler, Kultische Geheimbünde der Germanen, Frankfurt (1934).
- Ruben A. Koman, 'Dalfser Muggen'. - Bedum : Profiel. - With a summary in English, (2006).
- Margherita Lecco, Il Motivo della Mesnie Hellequin nella Letteratura Medievale, Alessandria (Italy), Edizioni dell'Orso, 2001
[edit] External links
- Ari Berk and William Spytma, "Penance, Power, and Pursuit: On the Trail of the Wild Hunt"
- Sluagh Sidhe "Wild Hunt traditions in Ireland"
- Liam Rogers, "The Wild Hunt" 1999
- Kveldulf Hagen Gundarsson, "The Folklore of the Wild Hunt and the furious host" 1992
- Animated Interpretation of The Wild Hunt by Christian Madsen 2008
In Sweden, Odin's hunt was heard but rarely seen, and a typical trait is that one of Odin's dogs was barking louder and a second one fainter. Beside one or two shots, these barks were the only sounds that were clearly identified. When Odin's hunt was heard, it meant changing weather in many regions, but it could also mean war and unrest. According to some reports, the forest turned silent and only a whining sound and dog barks could be heard.[1]
It is clear that the belief in Odin's hunt remained most widespread in the Swedish region of Götaland, where numerous toponyms testify to very early worship of Odin. It is also notable that the Odin of folklore retains a considerable number of external traits from his origins in Norse mythology. Moreoever, it appears that the beliefs in Odin maintained a strong position in the region from pagan times until modern times.[1]
Although the figure of the wild huntsman no doubt emanates from pagan Germanic culture, it should be noted that the recent legends do not spontaneously connect the name Odin with a divinity. During the centuries, Odin has been euhemerized into a legendary character, who is often demon-like and dangerous, without any clear connection to the All-father of Norse mythology. In western Sweden and sometimes in the east as well, it has been said that Odin was a nobleman or even a king who had hunted during the Sundays and therefore was doomed to hunt down and kill supernatural beings until the end of time.[1]
According to certain accounts, Odin does not ride, but travels in a wheeled vehicle, something that Thor of Norse mythology was known to do.[1]
There are several examples of origin legends where Odin appears. In Gärdlösa on Öland, there is a story that Odin once went across the Alvar of Högrum and tied his horse to a crag of rock. The crag was splintered when the strong horse pulled in the cord, and then the horse threw himself on the ground, and so the bottomless swamp of Gladvattnet was created.[1]
In parts of Småland, it appears that people believed that Odin hunted with large birds when the dogs got tired. When it was needed, he could transform a bevy of sparrows into an armed host.[1]
If houses were built on former roads, they could be burnt down, because Odin did not change his plans if he had formerly travelled on a road there. Not even charcoal kilns could be built on disused roads, because if Odin was hunting the kiln would be ablaze.[1]
One tradition maintains that Odin did not travel further up than an ox wears his yoke, so if Odin was hunting, it was safest to throw oneself onto the ground in order to avoid being hit. In Älghult in Småland, it was safest to carry a piece of bread and a piece of steel when going to church and back during Christmas. The reason was that if one met the rider with the broad-rimmed hat, one should throw the piece of steel in front of oneself, but if one met his dogs first, one should throw the pieces of bread instead.[1]
[edit] Leader of the Wild Hunt
- Basque Country (Spain): Ehiztari beltza, Mateo-Txistu, Abade-txakurrak.[citation needed]
- Belarus: King Stakh.[citation needed]
- Brittany: King Arthur.[18]
- Catalonia (Spain): Count Arnau (el comte Arnau), a legendary nobleman from Ripollès, who for his rapacious cruelty and lechery is condemned to ride to hounds for eternity while his flesh is devoured by flames. He is the subject of a classic traditional Catalan ballad.[19]
- England: Woden [20][21][22][23]; Herla, a form of Woden[24][25] (later de-heathenised as a Brythonic King who stayed too long at a fairy wedding feast and returned to find centuries had passed and the lands populated by Englishmen);[26] Wild Edric, a Saxon rebel;[27] Hereward the Wake; King Arthur; Herne the Hunter; St. Guthlac; Old Nick; Jan Tregeagle, a Cornish lawyer who escaped from Hell and is pursued by the devil's hounds. On Dartmoor, Dewer, Old Crockern or Sir Francis Drake.
- France: Artus, King Arthur (Brittany); Lord of Gallery (Poitou).[citation needed]
- Galicia (Spain): Santa Compaña[citation needed]
- Germany: Wodan, Berchtold, Dietrich of Berne, Holda, Perchta, Wildes Gjait. The Squire of Rodenstein and Hans von Hackelberg (both Sabbath-breakers).[28]
- Guernsey: Herodias (Rides with witches at sea)[29]
- Ireland: Fionn mac Cumhaill and the Fianna; Manannan—also known as The Fairy Cavalcade.
- Netherlands: Wodan, Gait met de hunties/hondjes (Gait with his dogs), Derk met de hunties/hondjes (Derk with his dogs), Derk met de beer (Derk with his boar/bear), het Glujende peerd (the glowing horse). Ronnekemère, Henske met de hondjes/Hänske mit de hond (Henske with his dogs), Berend van Galen (Beerneken van Galen, Bèrndeken van Geulen, Bommen Berend or Beerneken, the bishop of Münster, Germany).
- Scandinavia: Odin; King Vold (Denmark); Valdemar Atterdag (Denmark); the witch Guro Rysserova and Sigurdsveinen (Norway).
- Wales: Arawn or Gwyn ap Nudd, the Welsh god of the Underworld.
[edit] Prey of the Wild Hunt
In Danish (Scandinavian) tradition the hunted is a female troll, old elf, or jötunn-like figure named Slattenpat, which literally means "Wobbly-boob". The ugly-looking Slattenpat runs away putting her long hanging breasts over her shoulders in order to run faster. Eventually she is caught up by the wild hunt and killed by the leader.
[edit] Related myths
One of the origins postulated for the modern Harlequin is Hellequin, a stock character in French passion plays. Hellequin, a black-faced emissary of the devil, is said to have roamed the countryside with a group of demons chasing the damned souls of evil people to Hell. The physical appearance of Hellequin offers an explanation for the traditional colours of Harlequin's mask (red and black).[30]
It can be compared to other ghostly troops, such as the Santa Compaña in Galicia, a procession of the dead that recruits those who meet it; and the chasse-galerie, or bewitched canoe, of Québec.
[edit] Works inspired by the legend
[edit] In music
The Wild Hunt is mentioned as one of the seven spectres during the casting of the magic bullets in Karl Maria von Weber's opera Der Freischütz.
One of Franz Liszt's twelve Études Transcendentales (1838, 1851), is given the title Wilde Jagd.
In Arnold Schönberg's oratorio Gurrelieder the Wild Hunt appears in the third part.
Circa 1948, Stan Jones transposed the Wild Hunt into a country song "Riders in the Sky: A Cowboy Legend" which tells the story to a group of cowboys who chase the devil's herd of cattle through the night skies, tormented by madness and thirst. Many artists have produced cover versions and musical parodies of this song.
Black metal band, Bathory used Arbo's painting of "The Wild Hunt" as the cover of their 1988 album, Blood Fire Death.
French Celtic black metal band Aes Dana's 2001 full-length album is called "La Chasse Sauvage" ("The Wild Hunt"), and the first track carries the same name.
[edit] Poetry and prose
- William Butler Yeats evoked the Wild Hunt in "The Hosting of the Sidhe", the opening poem in his collection inspired by Gaelic faery lore, The Celtic Twilight (1893, 1903).[31]
- John Masefield's "The Hounds of Hell".
- The Wild Hunt appears frequently in modern fantasy fiction, as in Alan Garner (in The Moon of Gomrath), Peter Beagle (in Tamsin), Uladzimir Karatkievich (in The Wild Hunt of King Stakh), Susan Cooper in The Dark is Rising, Guy Gavriel Kay's trilogy The Fionavar Tapestry, J. R. R. Tolkien's the Lord of the Rings (as the Dead Men of Dunharrow) and Robert Jordan's Wheel of Time series, among many others. A version of the hunt (in which huntsmen are commissioned to destroy re-animated giants) is the inciting incident of the Dark Horse Comics limited series Hellboy: The Wild Hunt, written by Mike Mignola. See also "The Sorceress: Secrets of the Immortal Nicholas Flamel," in which the Wild Hunt members are portrayed as werewolves being lead by Cernunnos, the Horned God. In Jim Butcher's book of the Dresdenverse, Dead Beat, the central plot behind the book has to do with Harry Dresden's search for an infamous necromancer's book containing the enchantment with which to summon the Erlking and begin the Wild Hunt, but the Hunt is extended to include any animal, including humans. In Charles de Lint's novel Jack, the Giant Killer, the Hunt is re-imagined in the modern world as riding Harley-Davidson motorcycles.[32]
[edit] See also
[edit] References
- ^ a b c d e f g h i j Schön, Ebbe. (2004). Asa-Tors hammare, Gudar och jättar i tro och tradition (Fält & Hässler, Värnamo). ISBN 91-89660-41-2 pp. 201-205.
- ^ Katharine Briggs, An Encyclopedia of Fairies, Hobgoblins, Brownies, Boogies, and Other Supernatural Creatures, "Wild Hunt", p 437. ISBN 0-394-73467-X
- ^ K. M. Briggs, The Fairies in English Tradition and Literature, p 49-50 University of Chicago Press, London, 1967
- ^ "In the Middle Ages the wild hunt was also called Cain's hunt, Cain being another progenitor of the Wandering Jew": Venetia Newall, "The Jew as a witch figure", in Katharine Mary Briggs, and Newall, eds. The Witch Figure: Folklore Essays by a Group of Scholars in England 2004:103f.
- ^ Encyclopaedia of the Celts: Devil's Dandy Dogs - Diuran the Rhymer.
- ^ Called so in the north of England, according to Robert Chambers, The Book of Days: a miscellany of popular antiquities, vol. II, 1883, s.v. "October 11: Spectre-dogs";
"...He oftentimes will start,
For overhead, are sweeping Gabriel's Hounds,
Doomed, with their impious lord, the flying hart
To chase for ever through aërial grounds," (William Wordsworth, "Though narrow be that old man's cares" (1807), quoted in Edwin Sidney Hartland English Fairy and Other Folk Tales, 1890, "Spectre-Dogs"; "Gabriel's hounds are wild geese, so called because their sound in flight is like a pack of hounds in full cry", observes Robert Hendrickson, in Salty Words, 1984:78. - ^ See S.H. Houston, "Ghost Riders in the Sky" Western Folklore, 23.3 1964:153-162.
- ^ See, for example, Chamber's Encyclopaedia, 1901, s.v. "Wild Hunt": "[Gabriel's Hounds]...portend death or calamity to the house over which they hang"; "the cry of the Seven Whistlers... a death omen".
- ^ Katharine Briggs, An Encyclopedia of Fairies, Hobgoblins, Brownies, Boogies, and Other Supernatural Creatures, "Infringement of fairy privacy", p 233. ISBN 0-394-73467-X
- ^ Ronald Hutton, The Pagan Religions of the Ancient British Isles: Their Nature and Legacy, p 307, ISBN 0-631-18946-7
- ^ a b Garmonsway, G.N., The Anglo-Saxon Chronicle, Dent, Dutton, 1972 & 1975, p. 258.
- ^ Noted by Harold Peake, "17. Horned Deities", Man 22, February 1922, p. 28.
- ^ K. M. Briggs, The Fairies in English Tradition and Literature, p 49. University of Chicago Press, London, 1967.
- ^ K. M. Briggs, The Fairies in English Tradition and Literature, p 50–1. University of Chicago Press, London, 1967.
- ^ a b Westwood, Jennifer (1985), Albion. A Guide to Legendary Britain. London : Grafton Books. ISBN 0-246-11789-3. p. 8.
- ^ Westwood, Jennifer (1985), Albion. A Guide to Legendary Britain. Pub. Grafton Books, London. ISBN 0-246-11789-3. P. 32.
- ^ Hoffmann-Krayer, Eduard; Baechtold-Staeubli, Hanns, ed (2002) (in German). Handwörterbuch des deutschen Aberglaubens. Waage- Zypresse, Nachträge. Handwörterbuecher zur Deutschen Volkskunde. 1. de Gruyter. pp. 191ff. ISBN 3110065975. http://www.google.de/books?id=cqdVHI1lHGkC&pg=PA191.
Neumann, Siegfried; Tietz, Karl-Ewald; Jahn, Ulrich (1999). Neumann, Siegfried; Tietz, Karl-Ewald. ed (in German). Volkssagen aus Pommern und Rügen. Bremen-Rostock: Edition Temmen. pp. 407, 29ff. ISBN 3-86108-733-2.
Simrock, Karl (2002 reprint of 1878 edition) (in German). Handbuch der deutschen Mythologie mit Einschluß der Nordischen. Elibron Classics. Adamant. pp. 191, 196ff. ISBN 1421204282. http://www.google.de/books?id=_UHobawczmEC&pg=PA197&dq=%22wilde+jagd%22+wode&lr=&as_drrb_is=b&as_minm_is=0&as_miny_is=1980&as_maxm_is=0&as_maxy_is=2010&as_brr=3&cd=1#v=onepage&q=%22wilde%20jagd%22%20&f=false. - ^ K. M. Briggs, The Fairies in English Tradition and Literature, p 51. University of Chicago Press, London, 1967.
- ^ Joaquim Maideu, "Llibre de cançons: crestomatia de cançons tradicionals catalanes", p. 50. ISBN 84-7602-319-7.
- ^ Hole, Christina. Haunted England: A Survey of English Ghost Lore. p.5. Kessinger Publishing, 1941.
- ^ English Folklore
- ^ Woden, Odin and the Runes
- ^ Looking for the Lost Gods of England
- ^ www.encyclopedia.com/doc/1E1-X-Harlequi.html
- ^ cernunnos.tribe.net/thread/d71e3e69-b694-4f44-ab28-5eeb0e6e9a90
- ^ De Nugis Curialium by Walter Map.
- ^ Katharine Briggs, An Encyclopedia of Fairies, Hobgoblins, Brownies, Boogies, and Other Supernatural Creatures, "Wild Hunt", p 436. ISBN 0-394-73467-X.
- ^ Ruben A. Koman, Dalfser Muggen Profiel, Bedum 2006. [1]
- ^ Hutton, Ronald, "Paganism in the Lost Centuries", p 169, Witches, Druids, and King Arthur, 3rd ed. 2006 ISBN 1-85285-397-2.
- ^ Grantham, B., Playing Commedia, A Training Guide to Commedia Techniques, (Nick Hern Books) London, 2000
- ^ On-line text
- ^ Charles de Lint. Jack the Giant-killer. Ace Publishing, 1987. ISBN 0-441-37969-9.
[edit] Bibliography
- Jean-Claude Schmitt, Ghosts in the Middle Ages: The Living and the Dead in Medieval Society (1998), ISBN 0-226-73887-6 and ISBN 0-226-73888-4
- Kris Kershaw, The One-Eyed God: Odin and the Indo-Germanic Mannerbunde, Journal of Indo-European Studies, (2001).
- Carl Lindahl, John McNamara, John Lindow (eds.) Medieval Folklore: A Guide to Myths, Legends, Tales, Beliefs, and Customs, Oxford University Press (2002), p. 432f. ISBN 0-19-514772-3
- Otto Höfler, Kultische Geheimbünde der Germanen, Frankfurt (1934).
- Ruben A. Koman, 'Dalfser Muggen'. - Bedum : Profiel. - With a summary in English, (2006).
- Margherita Lecco, Il Motivo della Mesnie Hellequin nella Letteratura Medievale, Alessandria (Italy), Edizioni dell'Orso, 2001
[edit] External links
- Ari Berk and William Spytma, "Penance, Power, and Pursuit: On the Trail of the Wild Hunt"
- Sluagh Sidhe "Wild Hunt traditions in Ireland"
- Liam Rogers, "The Wild Hunt" 1999
- Kveldulf Hagen Gundarsson, "The Folklore of the Wild Hunt and the furious host" 1992
- Animated Interpretation of The Wild Hunt by Christian Madsen 2008
