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Schrat

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"Skrat" redirects here. For other uses, see Skrat (disambiguation).

Schrat as Carnival costume.

The Schrat (German: [ʃʁaːt]) or Schratt, also Schraz[1] or Waldschrat (forest Schrat),[2] is a rather diverse German and Slavic legendary creature with aspects of either a wood sprite, domestic sprite and a nightmare demon.[1][3] In other languages it is further known as Skrat.[4]

Etymology

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The word Schrat originates in the same word root as Old Norse skrati, skratti (sorcerer, giant), Icelandic skratti (devil) and vatnskratti (water sprite), Swedish skratte (fool, sorcerer, devil), and English scrat (devil).[5]

The German term entered Slavic languages and (via North Germanic languages) Finno-Ugric ones as well.[6] Examples are Polish skrzat, skrzot (domestic sprite, dwarf),[7][6][a] Czech škrat, škrátek, škrítek (domestic sprite, gold bringing devil/mining sprite[7][6][11][b]),[12] Slovene škrat, škratek, škratelj (domestic sprite, mining sprite), and škratec (corn or gold-bringing being,[13] whirlwind, Polish plait) as well as Estonian kratt, krätt, rett, krat, krätt (domestic sprite, "treasure/wealth-bringer", comparable to Schratt)[7][6][14] and Finn-Suomi cratt.[6]

Medieval attestations

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See also: § Middle High German literature

The Schrat is first attested in Medieval sources. Old High German sources have scrato,[15] scrat,[2] scraz, scraaz, skrez,[1]screiz, waltscrate (walt = forest), screzzolscratto, sklezzo, slezzo, and sletto (pl. scrazza, screzza, screza, waltscraze, waltsraze).[5]

Middle High German sources give the forms schrat, schrate,[15] waltschrate,[5] waltschrat,[2] schretel, schretelîn,[1] schretlin,[2] schretlein,[16] schraz, schrawaz, schreczl,[1] schreczlein,[16] schreczlîn[1] or schreczlin,[16] and waltscherekken (forest terror; also the pl. schletzen).[5]

In Old High German sources, the word is used to translate the Latin terms referring to wood sprites and nightmare demons, such as pilosi (hairy sprites), fauni (fauns), satiri, (satyrs), silvestres homines (forest humans), incubus, incubator, and larva (spirit of the dead).[17] Accordingly, the earliest known Schrat was likely a furry or hairy fiend[15] or an anthropomorphic or theriomorphic spirit dwelling in the woods and causing nightmares.[18]

Middle High German sources continued to translate satyrus and incubus as Schrat, indicating it was considered a wood sprite or nightmare demon, but another vocabularium glossed Schrat as penates (domestic sprite).[19]

The Middle High German story "Schrätel und Wasserbär (polar bear)" (13th cent.), where the spirit haunts a peasant's house in Denmark[20] is considered "genuine" house spirit (kobold) material.[16]

The medieval tradition of offering the schretlein or trut (i.e. Trud) pairs of little red shoes was preached as sin by Martin von Amberg (c. 1350–1400).[25]

Diminutive forms

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The Schrat is known by numerous diminutive forms, many of which take on the sense of Alp, a nightmare demon. That is to say, many of these carry the sense of an Alptraum (oppressive dream, nightmare) demon or sickness demon especially in the south (Cf. § Nightmare demon). But Schrat diminutives may also refer to a house spirit (kobold, cf. § Domestic sprite) or a stable-haunting being (that haunt stables and homes, shearing manes, braiding elflocks, and suckling on livestock and human mothers).[26]

The diminutive form Schrätel, for example, is ambivalent, and is discussed below under both a "dream demon"[27] and "household sprite", below.[33]

To name other such forms, unsorted into specific spirit types: Schrätlein, Schrättlein;[1]: n9)  Schrättling;[1] Schrötele, Schröttele, Schröttlich, Schreitel;[1] Schrätzlein;[1] and Schlaarzla, Schrähelein.[1]

Wood sprite

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The Waldschrat is a solitary wood sprite looking scraggily, shaggily, partially like an animal, with eyebrows grown together, and wolf teeth in its mouth., as summarized by Hans Pehl in the HdA.[2]: n50) 

But this is a hotchpotch profile put together from disparate sources.[38] Grimm gave attestations of Waldschrat in medieval romances (Barlaam und Josaphat,[39] Ulrich von Zatzikhoven's Lanzelet[40]) and the poem "Waldschrat" which is a retelling of Bonerius Fable No. 91,[41][42] none of which provide much physical description except being "dwarf" sized. The Schrat as Waldgeist is physically described as hairy in commentary by Karl Joseph Simrock, and is equated with Räzel (described further under § Nightmare demons); in particular, the trait of the single joined eyebrow, is held to be common to the woodland schrat, the Alp, and sorcerers (cf. § Connections with the devil, witches, and deceased souls), some capable of werewolf-transformation.[43] The last bit (wolflike teeth) appears to be clipped from the description of the "Walschrande" encountered in the Middle Dutch version of the story of St. Brendan's Voyage. These Walschrande were described as having swines' heads, wolves' teeth, human hands, and hounds' legs that were shaggy.[44][45][35] Celtic origin has been argued in scholarship concerning the schrat in the Arthurian cycle works (e.g. Ulrich's Lanzelet, adaptation of Lancelot) and the legend on St. Brendan who was an Irish monk.[47]

The Austrian Schrat (pl. Schratln) or Waldkobold looks like the creature as described above: it is small and usually solitary. The Schratln love the deep, dark forest and will move away if the forest is logged. The Schrat likes to play malicious pranks and tease evilly. If offended, it breaks the woodcutters' axes in two and lets trees fall in the wrong direction.[48]

In the Swiss valley Muotatal, before 1638 there was an Epiphany procession called Greifflete associated with two female wood sprites, Strudeli and Strätteli, the latter being a derivative of Schrat.[15]

Mining demon

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A Schrattel can be a Goldteufel (gold devil) that can be made to serve a human, bringing his master gold or silver found in the Pusterwald region, according to the legend from Styria in Austria; the legend was recorded by Fridolin von Freythall [de] in his novel Das Hochgericht vom Birkachwald.[49]

Nightmare demon

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Alp, Schrat (Schröteln), or nightmare
―engraving by Thomas Cross, Sr. (fl. 1632-1682), frontispiece to Praetorius (1668) [1666] Anthropodemus Plutonicus.
Main article: Alp (folklore)

The Alp of German folklore, in the strict sense, refers to an Alptraum (nightmare) causing demon, and is associated with pressure like a horse is riding on the sleeper, with stifling against the pillow, and hence respiratory and other sicknesses.[50][c] This tends to be known by the name Schrat or its variants in Southern Germany and Switzerland, especially in regions with Alemannic dialect.[27] Such a demon is also considered a sickness demon,[27][51] as explained above.

Forms

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The Alptraum nightmare was known locally under diminutive names such as Schrättele:[27] Schrättel in Switzerland;[52] or Schrättlein;[26] Schrattele, Schrettele in Upper Swabia;[32][51][26] Schrecksele around Horb (district) [de], Bühl, Wurmlingen in Swabia,[32][1]: 25)  or Schrätzmännel[d] in "Munster valley" (German: Münstertal, Vallée de Munster [de; fr]) in Alsace.[54][27][e]

Other forms are: Strädel,[55][27]: n19)  Schrätele, Schrätel, Schrattl, Schrattel, Schratel, Schrättlig, Schrätzel; Schreckle, Schrecksel;[27] (corrupted forms based on German Schreck = fear or fright), Scherzel (a corrupted form reminiscent of German Scherz = jest),[1]: n22) [56] Rettele, Rätzel, Ritzel,[27] Letzel, and Letzekäppel (Käppel = little cap).[1]

In the historic state of Baden (particularly Swabia[26][30]), the Schrättele enters by crawling through the keyhole and sits on the sleeper's chest.[57][f] It can also enter through the window as a black hen.[58] The Swabian schrettele is named as the perpetrator of the "Alp-pressure" (Albdrücken) bearing down upon the human sleeper's chest or throat.[32]

Livestock dream spirits

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Das Schrattlgatter ("schrat-gate") built by farmers as a charm against the Schrettl or Schrattl to safeguard livestock

In Tirol, it is said the Schrettl or Schrattl (Schrattel[59]) to the livestock is similar to what the dream-demon Trud (drude) is to humans. It supposedly pins down livestock Schrattldruck ("Schrattl-pressure"), and the affected cattle, pigs, or hens lie down as if paralyzed or dead. Tirolian farmers try to guard against this sprite by crafting the Das Schrattlgatter ("Scrattl-gate") from wooden slats (five pieces of wood interlocked, like a sideways-turned "H" and "X" combined,[60] cf. fig. right),[g] and it is alleged hanging one in the henhouse has saved it.[61][1]: 61) 

In Switzerland, the Schrättlig sucks the udders of cows and goats dry and makes horses become schretig, i.e. fall ill.[62] In Swabia, the Schrettele also sucks human breasts and animal udders until they swell, tangles horse manes, and makes Polish plaits.[26] In Austria, The Schrat tangles horse tails and dishevels horse manes.[60]

Witches, possessions, ghosts

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See also: § Connections with the devil, witches, and deceased souls

Often, the nightmare demon Schrat is in truth a living human. This Schrättlich or Schrätelhexe (Schrat witch) can easily be identified due to their characteristic eyebrows grown together, the so-called Räzel[63] or Rätzel trait, sometimes applied to the mysterious beings often associated with the Schrat.[64] The appellations Raz, Räzel (Rätzel) was likely an apheresis of Shräzel (Shrätzel), according to Wilhelm Hertz.[65][64]

In Swabia, the Schratt is a woman suffering from an hereditary ailment known as schrättleweis gehen or Schrattweisgehen (both: going in the manner of a Schrat) which is an affliction usually inherited from one's mother. The afflicted person will have to step out every night at midnight, i.e. the body will lie around as if dead but the soul will have left it in the shape of a white mouse. The Schratt is impelled to "press" (German drücken) something or someone, be it human, cattle, or tree. The nightly Drücken is very exhausting, making the Schratt ill. Only one thing can free the Schratt from her condition. She must be allowed to press the best horse in the stable to death.[66]

According to other Swabian beliefs, the nightmare-bringing Schrat is a child who died unbaptized. In Baden, it is considered a deceased relative of the nightmare victim.[67]

Protective amulets

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The Schrat is further known to cause illnesses by shooting arrows. Its arrow is the belemnite (called Schrattenstein, Schrat stone), but his stone can also be used to ward the spirit off.[68] Beside the Schrattenstein, it also fears the pentagram (called Schrattlesfuß, Schrat foot in Swabia) and stones of the same name with dinosaur footprints.[26] The Schrätteli can be exterminated by burning the bone whose appearance it takes when morning comes.[69] The same is true for burning the straw caught at night, for in the morning it will become a woman covered with burns and never return again. If it is cut with a Schreckselesmesser (Schrat knife), a knife with three crosses on its blade, the Schrettele will also never return again.[70] The Schrat can be kept out of stables by placing the aforementioned wooden Schratlgatter (Schrat fence) above the stable door, or using a convex mirror called Schratspiegel (Schrat mirror) which also works the same way.[60]

Domestic sprite

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See also: Kobold § Cretin names

Middle High German literature

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In the Middle High German story "Schrätel und Wasserbär" (13th cent.), the kobold[16] haunts a peasant's house, but the Danish king lodges there with the polar bear, and after the encounter with the "giant cat" the spirit is frightened away.[20]

A version of this story set in a miller's house in Berneck (Bad Berneck im Fichtelgebirge), Upper Franconia, Bavaria, where a Holzfräulein replaces the Schrätel, and is killed by a "cat".[71]

The Schrätel (schrattel) as a peace-disturber or poltergeist also figures in the Tyrolean poet Hans Vintler's Die Pluemen der Tugent (completed 1411).[72][29][1]: n8) [h]

Local lore

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The term Schrat (or its variants) is thought to have occurred more widely in the sense of "house sprite" in the past. According to belief from the 15th century, every house has a schreczlein which, if honored by the inhabitants of the house, gives its human owners property and honor.[16]

But the sense of Schrat as a Hausgeist or kobold only survived in Southeastern Germany, and West Slavic Regions.[16] More specifically, Schrat as domestic sprite is particularly known in Bavaria (the Upper Palatinate, the Fichtel Mountains extending to Czech; also Vogtland which spills into Saxony and Thuringia), and the Austrian provinces of Styria and Carinthia.[16] In these parts (Southeastern Germany and Austria), the Schrat remains more akin to a domestic kobold, only occasionally appearing as an incubus.[73] The form Schrezala was current in the Fichtelgebirge[i][74] and Vogtland.[75]

In Styria, the forms Schrätel, Schratel are glossed as penates (hearth deities) c. 1500.[76] The Schratl of Carinthia is said to manifests itself as sunlight patterns on walls in Mölltal [de] and Lesachtal valleys, as a small blue flame or a red face popping out the window in Gailtal [de];[77][1]: 58)  he is considered invisible in Drautal  [de], but perceptible by the noises in the walls similar to the cutting-sound of scythes,[77] while the Carinthian Schratelmannel (Schrat manikin) is also reputed to make knocking noises in the bedroom walls at night like a Kobold or poltergeist.[68] The Schratl of Styria is said to be a grunting little man dressed in red or green.[77]

In Styria and Carinthia, the Schratl dwells inside the stove, expecting to be given millet gruel for its services.[78] In Styria, this stove or oven (called Schratlofen; Schrat stove) might also be a solitary rock formation or rock hole rather than a true stove.[79] When summoned, it sits down on the doorstep.[80]

In Carinthia, the Schratl can be intentionally driven away by gifting it clothes.[81][77] The same motif [j] is exhibited in the story of the schretzchen (Kremnitzmühle [de], Upper Franconia, Bavaria), except the grateful mistress of the house unwittingly gave clothes as reward to the helpful spirit because it was dressed in tatters.[75][1]: n4)  The schretzelein that causes mischief in the stables is considered a type of kobold also, as it actually dwells in the house.[83][84][k]

The schratl also is blamed for causing stabbing pains and "elflocks" (polish plaits[86]), which are referred to locally as schratlzopf (standardized as schratelzopf[86]).[84][l]

A tale from Wagendorf [de] recounts how a man outwitted a Schratl by demanding he fill his boot with money, actually only the cut-off tube of his boot, attached to his roof-ridge. The sprite brought money day and night that spilled into a big pile without achieving his boot-full, and finally died of exhaustion.[89]

The Polish skrzat (often equated with latawiec, 'the flying one') demands kasha (kasza, porridge) for payment, and insists it is not overly hot.[6][90]

Animal forms

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The Schratel reputedly appears often in the guise of a cat or squirrel in Styria.[91] Schratzl in the guise of a black cat was driven from Kirchberg an der Raab driven out into some ditch.[89] Farmers in Donnersbachwald (in Styria) claimed the Schratl can appear as a chamois, buck-goat, or black dog.[92]

The Schrattel in one tale appears as a black raven, in a tale of a man who contracted with the demon and loses his soul (Ennstal [de], Styria).[93] It is also commented that "Schratel" was once a name commonly given to a dog in Styria.[28] In Upper Carinthia [de], in the vicinity of Radenstein (=Rottenstein, Bad Kleinkirchheim[94]), the caterpillar is called and thus identified as Schratel.[97] The butterfly is sometimes called schrätteli, schrâtl, schràttele or schrèttele[98] and accordingly identified with the nightmare demon Schrätteli.[99] Sorcerers with unibrow (like the Schratel) are reputedly capable of sending an Alp in the guise of butterfly to people who are asleep (cf. § witches).[43]

The Schretel appears as a butterfly according to the lore in the Tyrol region (Austria) as well as Sarganserland of the Canton of St. Gallen in Switzerland; in St. Gallen, the creature may appear also in the guise of a magpie, fox, or black cat.[100]

Legend from Obermumpf, Aargau, Switzerland say that the Wanzenschneider, a sort of black magician also known widely in the Black Forests in Germany, could transform into a Toggeli [de] or a Schrätteli, or a red mouse, to creep up on people who are asleep, enter through open mouths and reach the heart, riding people, leaving them half-dead or paralyzed until expelled from the mouth. The sorcerer died but still loitered around as a spirit in the form of a black dog, and was finally purged by the Capuchin monks of the Franciscan order.[101]

Egg-hatched, chicken-shaped

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There is the motif recorded for kobolds under various names, across many regions including Pomerania that the sprite is born from an egg, laid by a hen.[102] The Polish skrzat in Posen is reputedly born from a hen's egg of a certain peculiar shape, hatched after being kept in the armpit for a long time,[104][105] and likewise in Kolberg (Kołobrzeg).[106] A number of Polish anecdotes relate that the skrzat appears in the guise of a chicken, a black chicken, emaciated chicken, or flying bird with sparks flying.[103]

Or else, the škrat could be bred from a black hen, or hired otherwise, but to obtain its services one had to sign away himself and his family sealed in a blood-signed, contract. Then, it would bring such items as the contractor desired to the window, and when carrying money it assumed the form of fire.[13]

Dwarf

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The Alsatian Schrätzmännel also appear as dwarves (German Zwerge, sg. Zwerg) dwelling in caves in the woods and mountains.[16]

The same is true for the Razeln or Schrazeln in Upper Palatinate, whose cave dwellings are known as Razellöcher (Schrat holes).[16] Other names for them are Razen, Schrazen, Strazeln, Straseln, and Schraseln. They dwell in the mountains and help the humans with their work, acting as domestic sprites. This they do at night, for they dislike to be seen. They only enter the homes of good people and bring good fortune upon them, expecting but the food left over on the dishes as their payment. Any other form of gratitude, especially gifts, will drive them away instead, for they will think their service has been terminated, and they will leave with tears. First they wait, then they eat, and after that they go into the baking oven for dancing and threshinge. Ten pairs or at least twelve Razen are said to fit inside an oven for threshing.[107]

Connections with the devil, witches, and deceased souls

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A red secretion left behind at trees by butterflies is said to be the blood of the Schrätlein or Schretlein who are wounded and chased by the devil (German Teufel).[108][98] Conversely, the Schrat can also be identified as the devil itself.[67]

Schrättlig is a synonym for witch (German Hexe).[109] In Tyrol and the Sarganserland, the Schrättlig also is thought to be the soul of a deceased evildoer living among people as an ordinary human, particularly an old woman. It is able to take on animal appearance, and often harms humans, animals and plants, further causes storm and tempest, but can also become a luck-bringing domestic sprite identified with lares and penates.[110]

The Schrat might also show behavior similar to the devil or witches. In Carinthia, whenever somebody wants to hang oneself, then a Schratt will come and nod in approval.[111] The Schrat travels in the whirlwind as well, hence the whirlwind is known as Schretel or schrádl in Bavaria and the Burgenland respectively.[112]

In Bavaria, and Tyrol, the souls of unbaptized children forming the retinue of Stempe (i.e. Perchta) are called Schrätlein. Like Perchta, the schretelen were offered food on Epiphany Day in 15th century Bavaria.[113]

In Yiddish Folklore

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Shretele

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Among the Yiddish-speaking Jews of Eastern Europe, there is belief in the helper or wealth-multiplying spirit called shretele, probably connected to Polish skrzat,[114] (pl. shretelekh[115]) which they might have brought with them when they came from Alsace and Southern Germany.[114]

The shretele is very kind.[114] It is described as a small elflike creature, more specifically a tiny, handsome, raggedly dressed little man. Shretelekh can be found in human homes where they like to help out, e.g. by finishing up the making of shoes overnight at a shoemaker's home. If given tiny suits in gratitude, they will stop working and sing that they look too glorious for work, dancing out of the house and leaving good fortune behind.[115]

The shretele might also stretch out a tiny hand from the chimney corner, asking for food. If given e.g. some crackling (gribenes), it will make the kitchen work successful. For example, if pouring goose fat from a frying pan into containers, one might be able to do so for hours, filling all containers in the house without emptying the pan – until someone cusses about this. Cussing will drive the shretele away.[116]

The shretele might also dwell under the bed. From there it might come out to rock the baby's cradle, give the baby a light slap to make it stop crying, or nip from a brandy bottle. A bottle from which a shretele has sipped will always remain full no matter how much is poured out.[117]

Kapelyushnikl

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In Yiddish folklore, the function of the nightmare demon belongs to another kind of legendary creature, the kapelyushnikl (Polish for hat maker;[114] pl. kapelyushniklekh[118]) is a hat-wearing little being bent on pestering and teasing horses. It can only be found in Slavic countries and might even be an original East European Jewish creation.[114][irrelevant citation]

The kapelyushniklekh can appear as a male and female pair of tiny beings wearing little caps, the woman also having braided hair tied with pretty ribbons.[118]

They love to ride horses all night, many kapelyushniklekh sitting on one horse, rendering the animal exhausted and sweating. Kapelyushniklekh prefer gray horses in particular. If one manages to snatch a cap from a kapelyushnikl, they will be driven away for good. Only the one who lost its cap will come and ask for its return, in exchange for a great deal of gold, though in daylight the gold will have turned into a pile of rocks.[119]

They can also milk cows dry at night and steal the milk, but if caught and beaten they promise that, if spared, they will never return and that the amount of milk given by the cows will be double of what it originally used to be, which will come true.[118]

In Scandinavian and Baltic folklore

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In Scandinavian folklore, the skrat is a prankster out in the woods or fields, known for its horse laughs, and known particularly to spoil the finds of treasure-hunters, and if the man thinks he spotted a gold ring, the spirit will laugh it away before he has actually gained possession. Commentary classes it as a type of myling.[120] apheresis The skrat or skratt is also known among the Estonian Swedes, and denotes a devil or ghost[121][14] But this is more commonly called kratt (q.v.) (or krätt, rett, rätt), and is a household spirit equivalent of the German Schrat[t][6][7][14] The kratt more particularly is a "treasure-bearer" (wealth bringer),[14] and the skrat or kratt will enrich his cohabitating farmer by stealing (milk, beer, money) from the neighbor.[121][122]

This "treasure-bearer" has many aliases (around 30[123]), much of which have different etymologies unrelated to Schrat.[14] In appearance, the kratt (also puuk, nasok) is sometimes an artificial composite creature made of old junk, which is four- or three-legged [124][125] (cf. the 2017 Estonian movie November[126]); the subtype rahakratt (raha means 'money) is a money-bringer, and often take the form of a human or the composite artificial creature already described. However, the kratt as a group known by various names, and take on the various shapes, including animals such as birds (roosters), dogs (black dogs), or snakes (serpent with a red comb).[124] But even though Charles Dickens as travel writer reported the skratt as a generous wealth-bringing "fiery dragon", its typical appearance is that of "a huge fiery shape with a long tail",[121] and modern scholarship insist that the kratt has never been described literally as a "flying serpent/dragon"[m] per se in the Estonian folklore record[127] (whereas the Belarussian parallel is the flying serpent летучий змей), even though the alias name pisuhänd ('spark tail') is evocative of a fiery serpent.[128] The Estonian kratt's favourite food is porridge with butter[129] (or "bread-and-butter and two or three types of porridges", which it demands as compensation[121]), in contrast with the Belarusian flying serpent favouring fried eggs.[129] Another point of contrast is that the Estonian kratt (or more generally the Finnish, Swedish, etc., Finnic, Finno-Ugric and Scandinavian "treasurer-bearer"), does not exhibit the secondary aspect of the "mythological lover", in contrast to the East (and West, South Slavic) "treasure bearer" which also seduces women,[130] the examples of latter being the aforementioned Polish latawiec ('the flying one) and the Belarussian "flying serpent" (cf. fiery serpents for these).

Explanatory notes

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  1. ^ Polish variant krzat is recorded in the 15th century,[8] i.e., an early initial dropped shift (apheresis) form.
  2. ^ Ranke's entry for "Schrat" contends that the Czech forms mean "Gold bringender Teufel", but this is not explicit in the cited two sources. Brückner gives Czech skrátek, szkrzítek as "hag, baba" (jędzy) or "mine spirit" (duchu-górniku).
  3. ^ And while "Alp" is the common standard and Central Germany name for it, while Mahr or mare (folklore) is used in Northern Germany,
  4. ^ -männel is dialectal diminutive of Mann, i.e. "manikin".
  5. ^ Also called Doggele in Illzach, Elsaß (now Alsace).[53] The form Doggeli is mentioned by Stoll.[55]
  6. ^ Non Schrat- diminutives in Baden-Württemberg: Drückerle (presser) occurs at the Lenninger Lauter, Neidlinger Valley, and Filsthal; and Nachtmännle (night manikin) at Hohenstaufen.[51][26]
  7. ^ Cf. also the "Drudenfuss", the pentagram for warding off the drude.
  8. ^ The sprite here also bestows the siegstein (stone of victory).
  9. ^ Also Schretselein in Fichtelgebirge, according to Zapf.
  10. ^ Stith-Thompson's motif index F405.11. "House spirit leaves when gift of clothing is left for it". Also occurs in Harry Potter series, Dobby the house elf.
  11. ^ Köhler also considers as related the narrative concerning the Bilwis [de]: Haupt, Karl ed. (1862) No. 70. "Die Pilweisen zu Lauban", Sagenbuch der Lausitz. 1: 68. Köhler's classification as "kobold" is also consistent with Grimm's DMdiscussing the "home-sprite"that take up residence in stables, which will care for cattle but also do them grievous harm to them, even though the only specific sprite name doing stable chores (quoted from Samuel Meiger [de]) is wolterken[s].[85]
  12. ^ Grimm also lists English "elflocks" alongside alpzopf, drutenzopf, mahrenlocke[87] and even conjectures it may be called *bilweichszopf,[88] based on the sprite name Bilwis. Though Grimm lists the forms for the alp, trud, mahr and omits "schratlzopf", extending it here to "elf lock" is sufficiently grounded. Kelemina glosses it as Polish plait (ptico polnico).[86]
  13. ^ Slovene: leteče kače; Estonian: lendavad maod[?]

References

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Citations

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  1. ^ a b c d e f g h i j k l m n o p q r s Ranke (1936) "Schrat, Schrättel (Schraz, Schrätzel)" in Handwörterbuch des deutschen Aberglaubens (HdA), 7: 1285
  2. ^ a b c d e Pehl, Hans (1941). "Waldgeister". HdA 9: 60
  3. ^ Grimms; Heyne, Moritz (1899). Deutsches Wörterbuch, Band 9 Schieflen-Seele, s.v. "Schrat"
  4. ^ Hastings, James; Selbie, James A., edd. Encyclopedia of Religion and Ethics, Part 8, p. 628, Kessinger Publishing, 2003 ISBN 0-7661-3678-7.
  5. ^ a b c d Ranke (1936), HdA 7: 1286.
  6. ^ a b c d e f g h Moszyński, Kazimierz [in Polish] (1967), Kultura ludowa Słowian, vol. 8, Karlsruhe: Ksia̜źka i Wiedza, p. 670
  7. ^ a b c d e Brückner, Alexander (1926). "Skrzat". Słownik etymologiczny języka polskiego. Vol. 8 Pušlisko-Stalmach. Kraków: Nakładem Krakowskiej Spółki Wydawniczej. p. 267.
  8. ^ Brückner (1924), pp. 112–113.
  9. ^ Ranke (1936), HdA 7: 1285–.
  10. ^ Grimm (1875); Grimm & Stallybrass tr. (1883), 1: 479
  11. ^ Ranke in HdA[9] cites two sources: Grimm DM which gives Czech skřet, skřjtek glossed as penas in some lexicon,[10] and Brückner's Polish dictionary.[7]
  12. ^ Jungmann, Josef (1838). "SKŘET". Slownjk česko-německý. Vol. 4 S–U. Prague: Knjžecj arcibiskupská tiskárna, Josefa wdowa Fetterlowá. p. 119.
  13. ^ a b Kmietowicz, Frank A. (1982). Slavic Mythical Beliefs. Windsor, Ontario: F. Kmietowicz. pp. 198–199.
  14. ^ a b c d e Kõiva & Boganeva (2020), p. 390.
  15. ^ a b c d Meuli, Karl (1933). "Maske, Maskereien". HdA 5: 1794
  16. ^ a b c d e f g h i j Ranke (1936), HdA 7: 1288.
  17. ^ Ranke (1936), HdA 7: 1287.
  18. ^ Ranke (1936), HdA 7: 1287–.
  19. ^ Ranke (1936), HdA 7: 1287–1288.
  20. ^ a b Taylor (1919), pp. 305–306.
  21. ^ Hagen, Friedrich Heinrich von der (1837). "Heidnischer Aberglaube aus dem Gewissenspiegel des Predigers Martin von Amberg". Germania. 2: 65.
  22. ^ Jungbauer, Gustav (1936). "Schuh". HdA 7: 1336
  23. ^ Sartori, Paul [in German] (1894). "Der Schuh im Volksglauben". Zeitschrift für Volkskunde. 4. p. 299 n2.
  24. ^ Rochholz, Ernst Ludwig [in German], ed. (1856a). "V. Zwergensagen 32)/33)". Schweizersagen aus dem Aargau. Vol. 1. Aarau: H. R. Sauerländer. p. 378.
  25. ^ von der Hagen (1937).[21] The HdA article on "Schuh" [22]: 398)  cites ZfVK 4:292, n2,[23] which requotes from Rochholz[24] which in turn cites von der Hagen.
  26. ^ a b c d e f g Bechstein, Ludwig (1853) [1852]. "956. Die Schrettele". Deutsches Sagenbuch. Illustrated by Adolf Ehrhardt. Leipzig: Georg Wigand. pp. 776–777.
  27. ^ a b c d e f g h Ranke, Kurt (1927). "Alp (Alptraum)". HdA, 1: 283
  28. ^ a b c Weinhold, Karl (1898). "Aus Steiermark". Zeitschrift für Volkskunde. 8: 446.
  29. ^ a b Ebermann, Oskar (1913). "Zur Aberglaubenliste in Vintlers Pluemen der Tugent". Zeitschrift für Volkskunde. 23: 119.
  30. ^ a b Stöber, August (1859). Elsässisches Volksbüchlein: Kinderwelt und Volksleben, in Liedern, Sprüchen, Räthseln, Spielen, Märchen, Schwänken, Sprichwörtern, u.s.w (2 ed.). Mülhausen: J. P. Risler. p. 112.
  31. ^ a b Hertz, Wilhelm (1872). Deutsche Sage im Elsaß. Stuttgart: Alfred Kröner. p. 73.
  32. ^ a b c d Meier, Ernst Heinrich (1852). "No. 193) Das Schrettele". Deutsche sagen, sitten und gebräuche aus Schwaben. Stuttgart: J. B. Metzler. pp. 171–173.
  33. ^ Ranke's form "Schrät(t)ele" ("Schrat" in HdA), citations under note 8)[1]: n8)  actually begins with instances of "Schrätel" (ZfVk 8, ZfVk23[28][29]), "Schrättel" (Stoeber, Elsass. Volksbüchl.[30]). The fourth source (Hertz Elsaß) gives "Schrettele" as a Koboldnamen in Swabia,[31] where schrettele is described as a dream demon in Swabian sources.[32] The Alsatian sources attest to "Schrätzmännel".
  34. ^ Grimm (1875), p. 396.
  35. ^ a b Lütolf, Alois (1862). Sagen, Bräuche, Legenden aus den fünf Orten Lucern, Uri, Schwiz, Unterwalden und Zug. Lucern: Schiffmann. p. 60.
  36. ^ Mone, Franz Joseph (1839). "Kunst und Alterthum III. Beiträge zur Kenntniß des teutschen Heidenthums". Anzeiger für Kunde des deutschen Mittelalters. Vol. 2. F. Campe. p. 277.
  37. ^ Mone (1839) Anzeiger VIII: 77. "Litteratur und Sprache: III. Teutsche Volkslieder "4. Kunz Schott".
  38. ^ Pehl, n50) cites Grimm 396;[34] Simrock Myth. 439; Lütolf Sagen 60.[35] Lütolf's spelling "Walschraede" is incorrect for the Dutch Voyage of St. Brandan, better Mone[36] whom he cites and quotes for a post-Medieval poem.[37]
  39. ^ "wilder waltschrate": Barlaam und Josaphat: ed. Pfeiffer, Franz (1843), p. 251, line 14.
  40. ^ "schraze wart geslagen" v. 487, i.e., the hero received a "cut from the little troll", aka the dwarf armed with a long whip. Lanzelet translation by Thomas Kerth (2005), p. 32
  41. ^ a b XVIII. (66.) "Waldschrat" in 54vv, in Altdeutsche Wälder 3: 225–227
  42. ^ Bonerius No. 91 "Of a person who had hot and cold in his mouth", tr. Albrecht Classen (2020), pp. 216–218.
  43. ^ a b Simrock, Karl Joseph (1887) [1855]. Handbuch der deutschen Mythologie: mit Einschluss der nordischen (6 ed.). A. Marcus. p. 439. ISBN 978-0-524-02323-5.
  44. ^ Blommaert, Philip ed. (1838). Reis van Sinte Brandaen, p. 116 (pp. 91–120).
  45. ^ a b Newman, Coree (2018). "Chapter 4. The Good, the Bad, and the Unholy: Ambivalent Angels in the Middle Ages". In Ostling, Michael (ed.). Fairies, Demons, and Nature Spirits: 'Small Gods' at the Margins of Christendom. London: Palgrave Macmillan. pp. 109–111. ISBN 978-1-137-58520-2.
  46. ^ note 30 to Kerth tr.
  47. ^ Roger Sherman Loomis (1951) traces the dwarf/schrat to Welsh Beli Mawr.[46] The beings met by St. Brendan were, in the original telling, birdlike "fallen angels/neutral angels": these beings are perhaps not according to strict orthodox Christian doctrine, but influenced by Irish lore that fairies are fallen angels.[45]
  48. ^ Pohanka, Reinhard [in German] (2013). Tatzelwurm und Donauweibchen: Österreichs Naturgeister und Sagengestalten. Vienna: Amalthea Signum Verlag. pp. 69–. ISBN 978-3-85002-823-3.
  49. ^ Krainz (1880) Krainz No. 249. "Der Schrattel", p. 319
  50. ^ Ranke, Kurt (1927). "Alp (Alptraum)". HdA, 1: 281–282
  51. ^ a b c Königlichen Staistisch-topographischen Bureau, ed. (1884). Das Königreich Württemberg: eine Beschriebung von Land, Volk und Staat. Vol. 2. Stuttgart: W. Kohlhammer. p. 151.
  52. ^ Grimm's footnote 17) to the poem in Altd. Wälder 3. XVIII. (66.)[41]
  53. ^ a b Stöber, August (1852). "75. Das Schrätzmännel". Sagen des Elsasses: zum ersten Male getreu nach der Volksüberlieferung, den Chroniken und anderen gedruckten und handschriftlichen Quellen. St. Gallen: Scheitlin & Zollikofer. p. 92.
  54. ^ Münstertal in Elsaß (Alsace) given in Hertz's anthology of tales from Elsaß;[31] Stöber more specifically gives Mühlbach (now Muhlbach-sur-Munster).[53]
  55. ^ a b Stoll, Otto (1909). "Zur Kenntnis des Zauberglaubens, der Volksmagie und Volksmedizin in der Schweiz". Jahresbericht der Geographisch-ethnographischen Gesellschaft. 9: 160. alt e-view
  56. ^ Grimms; Heyne, Moritz (1893). Deutsches Wörterbuch, Band 8 R-Sohiefe, s.v. "Sherzel"
  57. ^ Geramb, Viktor (1936). "Schlüsselloch". HdA 7: 1232
  58. ^ Mengis, Carl (1936). "Schwarz". HdA 7: 1435
  59. ^ Ranke (1927), HdA 1: 284.
  60. ^ a b c Pohanka (2013), p. 70.
  61. ^ Alpenburg, Johann Nepomuk Ritter von [in German] (1857). Mythen und Sagen Tirols. Zürich: Meyer und Zeller. p. 369.
  62. ^ Meuli (1933), HdA 5: 1806, 1809.
  63. ^ Ranke (1936), HdA 7: 1288–.
  64. ^ a b Walz, John A. (November 1900). "The Origin of the Word 'Räzel' in Goethe's Dichtung und Wahrheit". Modern Language Notes. 159 (7): 409–410.
  65. ^ Hertz (1872), p. 212.
  66. ^ Petzoldt, Leander [in German] (2007). Deutsche Volkssagen. Wiesbaden: Marix Verlag. pp. 64–. ISBN 978-3-86539-138-4.
  67. ^ a b Ranke (1936), HdA 7: 1289.
  68. ^ a b Ranke (1927), HdA 1: 294.
  69. ^ Bächtold-Stäubli, Hanns (1933). "Knochen". HdA 5: 6
  70. ^ Bechstein (1853), p. 777.
  71. ^ Grimm (1878) DM 3: 138, Anmerkungen zu S. 397; Grimm & Stallybrass tr. (1888), Teut. Myth. 4: 1424, note to 1: 480.
  72. ^ Die Pluemen der Tugent, vv. 7803–7804. Zingerle, Ignaz Vincenz ed. (1874)
  73. ^ Ranke (1927), HdA 1: 283–.
  74. ^ Zapf, Ludwig, ed. (1874). Der Sagenkreis des Fichtelgebirges. Hof: Franz Büching. p. 43.
  75. ^ a b Fentsch, Eduard (1865). "4ter Abschnitt. Volkssage und Volksglaube in Oberfranken". In Riehl, Wilhelm Heinrich (ed.). Bavaria: Landes- und volkskunde des königreichs Bayern. Vol. 3. München: J. G. Cotta. pp. 305–307.
  76. ^ "Schrätel, Schratel = penates. Vocabularius anno 1506, Graz University in Styria, apud ZfVk8 p. 464,[28] cited by Ranke (1936) n9).
  77. ^ a b c d Lexer, Matthias Lexer (1859). "Volksüberlieferungen aus Kaernten und Steiermark". Zeitschrift für Deutsche Mythologie und Sittenkunde. 4: 298–299.
  78. ^ Geramb, Viktor (1935). "Ofen". HdA 6: 1188
  79. ^ Geramb, Viktor (1935). "Ofen (Steinklötze, Steinhöhlen)". HdA 6: 1199
  80. ^ Weiser-Aall, Lily (1936). "Schwelle". HdA 7: 1518
  81. ^ Jungbauer, Gustav (1932). "Kleid". HdA 4: 1483
  82. ^ Köhler, Joseph August Ernst [in German] (1867). "XIII. Sagen §56. Schretzelein". Volksbrauch, Aberglauben, Sagen und andre alte Ueberlieferungen im Voigtlande: Mit Berücks. d. Orlagau's u. d. Pleißnerlandes. Ein Beitr. z. Kulturgeschichte d. Voigtländer. Leipzig: Fleischer. p. 479.
  83. ^ A chronicle of Hof, Bavaria, cited by Köhler. Köhler's remark that it is a kobold.[82]
  84. ^ a b Graber (1927) [1914]: "42. Der Schratl", Part 1.: "Der Schratl ist ein Gespenst.. Er verursacht Stechen im Halse und verfilzt die Kopfhaare (Schratlzöpfe). Gern hält sich dieses koboldartige Wesen im Hause auf. (The Schratl is a ghost .. It causes a stabbing pain in the throat and mats the hair on the head (Schratlzöpfe). This kobold-like creature likes to stay in the house.)" Collected from Mölltal, Carinthia.
  85. ^ Grimm & Stallybrass tr. (1883), 2:510–511.
  86. ^ a b c Kelemina, Jakob [in Slovenian] (1997) [1930]. Bajke in pripovedke slovenskega [Fairy tales and tales of the Slovenian people with a mythological introductionljudstva z mitološkim uvodom]. Bilje: Studio Ro, Založništvo Humar. p. 312. ISBN 9789616097116.
  87. ^ Grimm & Stallybrass tr. (1883), 2:464.
  88. ^ Grimm & Stallybrass tr. (1883), 2:474.
  89. ^ a b Schlossar (1892), p. 166.
  90. ^ Brückner, Aleksander (1924). Mitologja polska: studjum porównawcze. Warszawa: Instytut wydawniczy: Bibljoteka poska. pp. 111, 112.
  91. ^ Ilwof, Franz [in German] (1898). "Hexenwesen und Aberglauben in Steiermark. Ebedem und jetzt". Zeitschrift für Volkskunde. 7: 253.
  92. ^ Schlossar (1892), p. 168, informant: Mr. K. Reiterer from Donnersbachwald. The local alias of Boxhidlbua (Boxhörndlbua) for the sprite is also recorded.
  93. ^ Krainz (1880) Krainz No. 249. "Schrattelsage aus dem Ennsthale", pp. 319–325
  94. ^ Kohla, Franz Xaver; Metnitz, Gustaf Adolf von; Moro, Gotbert [in German], eds. (1973). Kärntner Burgenkunde: Kärntnens Burgen, Schlösser, Ansitze und wehrhafte Stätten (2 ed.). Geschichtsverein für Kärnten. p. 280.
  95. ^ Riegler, Richard (1936). "Raupe". HdA 7: 537
  96. ^ Neubauer, Johann (1896). "Die Thiere in Sprache, Brauch und Glauben des Egerlandes". Zeitschrift für österreichische Volkskunde. 2: 329.
  97. ^ HdA "Raupe", at note 34)[95]: 34)  citing Dr. Kransmayer (oral). It is noted a similar appellation occurs in Egerland, Czech Republic, citing ZföVk. 2, 329;[96] Natur 2, 88, but was not confirmed in the first of these sources.
  98. ^ a b Riegler, Richard (1936). "Schmetterling". HdA 7: 1245
  99. ^ Riegler (1936b), HdA 7: 1247..
  100. ^ Meuli (1933), HdA 5: 1807.
  101. ^ Rochholz, Ernst Ludwig [in German], ed. (1856b). "377. Der Wanzenschneider in Obermumpf". Schweizersagen aus dem Aargau. Vol. 2. Aarau: H. R. Sauerländer. p. 152.
  102. ^ Polívka, Georg (1918). "Die Entstehung eines dienstbaren Kobolds aus einme Ei". Zeitschrift für Volkskunde. 18. Johannes Bolte: 41–56.
  103. ^ a b Kolberg, Oskar (1882). "Skrzat. Smok.". Lud: Jego zwyczaje, sposob zycia, mowa, podania, przyslowia, obrzedy, gusla, zabawy, piesni, muzyka i tance. Vol. 15. Kraków: Drukarni Universytetu Jagiellońskiego. pp. 25–27.
  104. ^ Knoop (1893) XXXII. Der Skrzat oder Skrzatel XXXII, Der Skrzat oder Skrzatel" p. 111, and Kolberg (1882)[103] cited by Polívka (1918), p. 50.
  105. ^ Moszyński (1967).[6] Raised from a black hen's egg, kept under the armpit for 9 days.
  106. ^ apud Polívka (1918), p. 50
  107. ^ Schönwerth, Franz Xaver [in German] (1858). "11tes Buch. Erde. §16. Razen / §17. Sagen". Aus der Oberpfalz: Sitten und Sagen. Augsburg: Rieger. pp. 291–293, 293–304.
  108. ^ Mengis, Carl (1936). "Rot". HdA 7: 807
  109. ^ Weiser-Aall, Lily (1931). "Hexe". HdA 3: 1917
  110. ^ Meuli (1933), HdA 5: 1794–.
  111. ^ Müller-Bergström (1933). "Hängen". HdA 3: 1444, 1446
  112. ^ Meuli (1933), HdA 5: 1806.
  113. ^ Meuli (1933), HdA 5: 1795.
  114. ^ a b c d e Weinreich [1988] (1997); (2012). "Supernatural Tales" p. 326 (323–329).
  115. ^ a b Weinreich (1997), p. 329.
  116. ^ Weinreich (1997). No. 152 "The Passover Elf Helps GreatGrandmother", p. 334
  117. ^ Weinreich (1997). No. 160 "The Shretele That Took a Little Nip", pp. 343–344
  118. ^ a b c Weinreich (1997). No. 151 "Whos Milking the Cows?", p. 333
  119. ^ Weinreich (1997). No. 161 "The Lost Hat and the Pile of Gold", p. 344–
  120. ^ Thorpe, Benjamin (1851). Northern Mythology, Comparing the Principal Popular Traditions and Superstitions of Scandinavia, North Germany, and the Netherlands. Vol. II. London: Edward Lumley. pp. 94–96.
  121. ^ a b c d Dickens, Charles (15 August 1863). "An Obliging Dragon". All the Year Round. 9 (225): 585–587.
  122. ^ Kõiva & Boganeva (2022), p. 84.
  123. ^ Kõiva & Boganeva (2022), p. 83.
  124. ^ a b Kõiva & Boganeva (2020), p. 392.
  125. ^ Kõiva & Boganeva (2022), pp. 85–87, 98.
  126. ^ Kõiva & Boganeva (2022), p. 85, Fig. 2. Cf. also Fig. 3, Fig. 4
  127. ^ Kõiva & Boganeva (2020), p. 391; cf. Kõiva & Boganeva (2022), p. 89
  128. ^ Kõiva & Boganeva (2020), p. 391.
  129. ^ a b Kõiva & Boganeva (2020), p. 395.
  130. ^ Kõiva & Boganeva (2022), p. 80.

Bibliography

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