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Schrat

From Wikipedia, the free encyclopedia
Schratas Carnival costume.

TheSchratorSchratt,alsoSchraz[1]orWaldschrat(forestSchrat),[2]is a rather diverseGermanandSlaviclegendary creaturewith aspects of either awood sprite,domestic spriteand anightmaredemon.[1]

Etymology

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The wordSchratoriginates in the same Germanic word root asOld Norseskrati,skratti(sorcerer, giant),Icelandicskratti(devil) andvatnskratti(water sprite),Swedishskratte(fool, sorcerer, devil), andEnglishscrat(devil).[3]

The German term enteredSlavic languagesand (viaNorth Germanic languages)Finno-Ugricones as well. Examples arePolishskrzat,skrzot(domestic sprite, dwarf),Czechškrat,škrátek,škrítek(domestic sprite, gold bringing devil),Sloveneškrat,škratek,škratelj(domestic sprite, mining sprite), andškratec(whirlwind, Polish plait) as well asEstoniankrat(domestic sprite,Drak).[4]

Medieval attestations

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TheSchratis first attested inMedievalsources.Old High Germansources havescrato,[5]scrat,[2]scraz,scraaz,skrez,[1]screiz,waltscrate(walt= forest),screzzolscratto,sklezzo,slezzo,andsletto(pl.scrazza,screzza,screza,waltscraze,waltsraze).[3]

Middle High Germansources give the formsschrat,schrate,[5]waltschrate,[3]waltschrat,[2]schretel,schretelîn,[1]schretlin,[2]schretlein,[6]schraz,schrawaz,schreczl,[1]schreczlein,[6]schreczlîn[1]orschreczlin,[6]andwaltscherekken(forest terror; also the pl.schletzen).[3]

In Old High German sources, the word is used to translate the Latin terms referring to wood sprites and nightmare demons, such aspilosi(hairy sprites),fauni(fauns),satiri,(satyrs),silvestres homines(forest humans),incubus,incubator,andlarva(spirit of the dead).[7]Accordingly, the earliest knownSchratwas likely a furry or hairy fiend[5]or an anthropomorphic or theriomorphic spirit dwelling in the woods and causing nightmares.[8]

Middle High German sources continue to translatesatyrusandincubusasSchrat,indicating it as a wood sprite and nightmare demon, but further use the term to translatepenatestoo, denoting theSchratas domestic sprite.[6]

Wood sprite

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TheWaldschratis a solitary wood sprite looking scraggily, shaggily, partially like an animal, with eyebrows grown together, andwolfteeth in its mouth.[2]

TheAustrianSchratorWaldkobold(pl.Schratln) looks like described above, is small and usually solitary. TheSchratlnlove the deep, dark forest and will move away if the forest is logged. TheSchratlikes to play malicious pranks and tease evilly. If offended, it breaks the woodcutters' axes in two and lets trees fall in the wrong direction.[9]

In the Swiss valleyMuotatal,before 1638 there was anEpiphanyprocessioncalledGreiffleteassociated with two female wood sprites,StrudeliandSträtteli,the latter being a derivative ofSchrat.[5]

Nightmare demon

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InSouthern GermanyandSwitzerland,especially in regions withAlemannic dialect,theSchratis rather anAlp,a nightmare demon.[10]As such it is rather known under diminutive names such asSchrätlein,Schrättlein,[1]Schrättele,[10]Schrätele,Schrätel,Schrattl,Schrattel,Schratel,Schrättlig,[10]Schrättling,[1]Schrattele,Schrettele,[11]Schrötele,Schröttele,Schröttlich,Schreitel,[1]Schrätzel,[10]Schrätzlein,[1]Schrecksel,[10]Schrecksele[1]andSchreckle[10](corrupted forms based on GermanSchreck= fear or fright),Scherzel(a corrupted form reminiscent of GermanScherz= jest),Schrätzmännel(sg., pl.; ‚Schratmanikin),Strädel,[10]Schlaarzla,Schrähelein,[1]Rettele,Rätzel,Ritzel,[10]Letzel,andLetzekäppel(Käppel= little cap),[1]Drückerle(presser), andNachtmännle(night manikin).[11]InBaden,theSchrätteleenters by crawling through the keyhole and sits on the sleeper's chest.[12]It enters and exits through the keyhole inSwabiaas well.[11]It can also enter through the window as a blackhen.[13]

Often, the nightmare demonSchratis in truth a livinghuman.ThisSchrättlichorSchrätelhexe(Schratwitch) can easily be identified due to their characteristic ofeyebrows grown together,the so-calledRäzel.[14]

In Swabia, theSchrattis a woman suffering from anhereditaryailment known asschrättleweis gehenorSchrattweisgehen(both: going in the manner of aSchrat) which is an affliction usually inherited from one's mother. The afflicted person will have to step out every night atmidnight,i.e. the body will lie around as if dead but thesoulwill have left it in the shape of a white mouse. TheSchrattis impelled to "press" (Germandrücken) something or someone, be it human,cattle,ortree.The nightlyDrückenis very exhausting, making theSchrattill. Only one thing can free theSchrattfrom her condition. She must be allowed to press the besthorsein the stable to death.[15]

According to other Swabian belief, the nightmare-bringingSchratis a child diedunbaptized.In Baden, it is a deceased relative of the nightmare victim.[16]

InTyrol,however, it is believed that theTrudis the nightmare demon of humans while theSchrattlorSchratteltorments the cattle.[17]

In Switzerland, theSchrättligsucks theuddersof cows andgoatsdry and makes horses becomeschretig,i.e. fall ill.[18]In Swabia, theSchrettelealso sucks humanbreastsand animal udders until they swell, tangleshorse manes,and makesPolish plaits.[11]In Austria, TheSchrattangles horse tails and dishevels horse manes.[19]

TheSchratis further known to causeillnessesbyshootingarrows.Its arrow is thebelemnite(calledSchrattenstein,Schratstone) which is also used to ward it off.[20]Beside theSchrattenstein,it also fears thepentagram(calledSchrattlesfuß,Schratfoot in Swabia) and stones of the same name withdinosaur footprints.[11]TheSchrättelican be exterminated by burning thebonewhose appearance it takes whenmorningcomes.[21]The same is true for burning thestrawcaught atnight,for in the morning it will become a woman covered with burns and never return again. If it is cut with aSchreckselesmesser(Schratknife), aknifewith threecrosseson itsblade,theSchrettelewill also never return again.[22]TheSchratcan further be kept out of stables by placing aSchratlgatter(Schratfence) above the stable door. This is an object made from five kinds ofwoodlooking like an H written inside an X. A convexmirrorcalledSchratspiegel(Schratmirror) also works the same way.[19]

Domestic sprite

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In Southeastern Germany and Austria, theSchratis still more akin to a domesticKobold,only occasionally appearing as an incubus.[23]TheSchratas domestic sprite is particularly known inBavaria,theVogtland,Upper Palatinate,theFichtel Mountains,Styria,andCarinthia.[6]

In Styria and Carinthia, theSchratldwells inside the stove, expecting to be givenmilletgruelfor its services.[24]In Styria, this stove or oven (calledSchratlofen;Schratstove) might also be a solitary rock formation or rock hole rather than a true stove.[25]In Carinthia, theSchratlcan be intentionally driven away by gifting it clothes.[26]

According to belief from the15th century,every house has aschreczleinwhich, if honored by the inhabitants of the house, gives its human owners property and honor.[6]Accordingly, theschretleinortrut(i.e.Trud) was gifted little red shoes which was a sin according to Medieval clergy.[27]

In Carinthia, theSchratelmannel(Schratmanikin) knocks in the bedroom walls at night like aKoboldor ratherpoltergeist.[20]

Also in Carinthia, theSchrattappears as the play of the sun rays on the wall, as a blue flamelet, or as a red face looking out of the cellar window.[6]When summoned, it sits down on the doorstep.[28]

Animal forms

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TheSchreteltakes on the appearance of abutterflyin Tyrol and theSarganserlandof theCanton of St. Gallen,in the latter also of amagpie,fox,or blackcat.[29]Near Radenstein in Carinthia, thecaterpillaris called and thus identified asSchratel.[30]The butterfly is sometimes calledschrätteli,schrâtl,schràtteleorschrètteleand accordingly identified[31]with the nightmare demonSchrätteli.[32]

Dwarf

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TheAlsatianSchrätzmännelalso appear asdwarves(GermanZwerge,sg.Zwerg) dwelling incavesin the woods and mountains.[6]

The same is true for theRazelnorSchrazelnin Upper Palatinate, whose cave dwellings are known asRazellöcher(Schratholes).[6]Other names for them areRazen,Schrazen,Strazeln,Straseln,andSchraseln.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 wort, then they eat, and after that they go into the baking oven for dancing and threshing. Ten pairs or at least twelveRazenare said to fit inside an oven for threshing.[33]

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 thebloodof theSchrätleinorSchretleinwho are wounded and chased by thedevil(GermanTeufel).[34][31]Conversely, theSchratcan also be identified as the devil itself.[16]

Schrättligis a synonym forwitch(GermanHexe).[35]In Tyrol and the Sarganserland, theSchrättligalso is thought to be thesoul of a deceased evildoerliving 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 withlaresandpenates.[36]

TheSchratmight also show behavior similar to the devil or witches. In Carinthia, whenever somebody wants tohangoneself, then aSchrattwill come and nod in approval.[37]TheSchrattravels in thewhirlwindas well, hence the whirlwind is known asSchretelorschrádlin Bavaria and theBurgenlandrespectively.[38]

In Bavaria, and Tyrol, thesouls of unbaptized childrenforming the retinue ofStempe(i.e.Perchta) are calledSchrätlein.LikePerchta,theschretelenwere offered food on Epiphany Day in 15th century Bavaria.[39]

In Yiddish Folklore

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Shretele

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Among theYiddish-speakingJewsofEastern Europe,there is belief in theshrettele[40](pl.shretelekh[41]) which they might have brought with them when they came from Alsace and Southern Germany.[40]

Theshreteleis very kind.[40]It is described as a small elflike creature, more specifically a tiny, handsome, raggedly dressed little man.Shretelekhcan be found in human homes where they like to help out, e.g. by completing shoes overnight in ashoemaker'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 but leaving good fortune behind.[42]

Theshretelemight also stretch out a tiny hand from the chimney corner, asking for food. If given e.g. some crackling, 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.Cussingwill drive theshreteleaway.[43]

Theshretelemight also dwell under thebed.From there it might come out to rock thebaby's cradle, give the baby a light slap to make it stop crying, or nip from abrandybottle. A bottle from which ashretelehas sipped will always remain full no matter how much is poured out.[44]

Kapelyushnikl

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In Yiddish folklore, the function of the nightmare demon belongs to another kind of legendary creature, thekapelyushnikl(Polish forhat maker;[40]pl.kapelyushniklekh[45]) 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 originalEast European Jewishcreation.[40]

Thekapelyushniklekhcan appear as a male and female pair of tiny beings wearing little caps, the woman also having braided hair tied with pretty ribbons.[45]

They love to ride horses all night, manykapelyushniklekhsitting on one horse, rendering the animal exhausted and sweating.Kapelyushniklekhprefer gray horses in particular. If one manages to snatch a cap from akapelyushnikl,they will be driven away for good. Only the one who lost its cap will return promising a great deal ofgoldwhich, seen at daylight, will turn out to be a pile of rocks instead.[46]

They can alsomilkcows dry at night and steal themilk,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.[45]

Literature

[edit]
  • Bächtold-Stäubli:Knochen.In: Hanns Bächtold-Stäubli, Eduard Hoffmann-Krayer:Handwörterbuch des Deutschen Aberglaubens: Band 5 Knoblauch-Matthias.Berlin 1933. (reprint: Walter de Gruyter, Berlin/New York 2000,ISBN978-3-11-016860-0)
  • Ludwig Bechstein:Deutsches Sagenbuch.Meiningen1852. (reprint: F. W. Hendel Verlag,Meersburg/Leipzig1930.)
  • Geramb:Schlüsselloch.In: Hanns Bächtold-Stäubli, Eduard Hoffmann-Krayer:Handwörterbuch des Deutschen Aberglaubens: Band 7 Pflügen-Signatur.Berlin 1936. (reprint: Walter de Gruyter, Berlin/New York 2000,ISBN978-3-11-016860-0)
  • Jungbauer:Kleid.In: Hanns Bächtold-Stäubli, Eduard Hoffmann-Krayer:Handwörterbuch des Deutschen Aberglaubens: Band 4 Hieb- und stichfest-Knistern.Berlin 1932. (reprint: Walter de Gruyter, Berlin/New York 2000,ISBN978-3-11-016860-0)
  • Jungbauer:Schuh.In: Hanns Bächtold-Stäubli, Eduard Hoffmann-Krayer:Handwörterbuch des Deutschen Aberglaubens: Band 7 Pflügen-Signatur.Berlin 1936. (reprint: Walter de Gruyter, Berlin/New York 2000,ISBN978-3-11-016860-0)
  • Mengis:rot.In: Hanns Bächtold-Stäubli, Eduard Hoffmann-Krayer:Handwörterbuch des Deutschen Aberglaubens: Band 7 Pflügen-Signatur.Berlin 1936. (reprint: Walter de Gruyter, Berlin/New York 2000,ISBN978-3-11-016860-0)
  • Mengis:schwarz.In: Hanns Bächtold-Stäubli, Eduard Hoffmann-Krayer:Handwörterbuch des Deutschen Aberglaubens: Band 7 Pflügen-Signatur.Berlin 1936. (reprint: Walter de Gruyter, Berlin/New York 2000,ISBN978-3-11-016860-0)
  • Meuli:Maske, Maskereien.In: Hanns Bächtold-Stäubli, Eduard Hoffmann-Krayer:Handwörterbuch des Deutschen Aberglaubens: Band 5 Knoblauch-Matthias.Berlin 1933. (reprint: Walter de Gruyter, Berlin/New York 2000,ISBN978-3-11-016860-0)
  • Müller-Bergström:hängen.In: Hanns Bächtold-Stäubli, Eduard Hoffmann-Krayer:Handwörterbuch des Deutschen Aberglaubens: Band 3 Freen-Hexenschuss.Berlin 1931. (reprint: Walter de Gruyter, Berlin/New York 2000,ISBN978-3-11-016860-0)
  • Pehl:Waldgeister.In: Hanns Bächtold-Stäubli, Eduard Hoffmann-Krayer:Handwörterbuch des Deutschen Aberglaubens: Band 9 Waage-Zypresse, Nachträge.Berlin1941. (reprint: Walter de Gruyter, Berlin/New York 2000,ISBN978-3-11-016860-0)
  • Leander Petzold:Deutsche Volkssagen.Marix Verlag, Wiesbaden 2007,ISBN978-3-86539-138-4.
  • Reinhard Pohanka:Tatzelwurm und Donauweibchen: Österreichs Naturgeister und Sagengestalten.Amalthea, Vienna 2013,ISBN978-3-85002-823-3.
  • Ranke:Alp.In: Hanns Bächtold-Stäubli, Eduard Hoffmann-Krayer:Handwörterbuch des Deutschen Aberglaubens: Band 1 Aal-Butzemann.Berlin 1927. (reprint: Walter de Gruyter, Berlin/New York 2000,ISBN978-3-11-016860-0)
  • Ranke:Schrat, Schrättel (Schraz, Schrätzel).In: Hanns Bächtold-Stäubli, Eduard Hoffmann-Krayer:Handwörterbuch des Deutschen Aberglaubens: Band 7 Pflügen-Signatur.Berlin 1936. (reprint: Walter de Gruyter, Berlin/New York 2000,ISBN978-3-11-016860-0)
  • Riegler:Raupe.In: Hanns Bächtold-Stäubli, Eduard Hoffmann-Krayer:Handwörterbuch des Deutschen Aberglaubens: Band 7 Pflügen-Signatur.Berlin 1936. (reprint: Walter de Gruyter, Berlin/New York 2000,ISBN978-3-11-016860-0)
  • Riegler:Schmetterling.In: Hanns Bächtold-Stäubli, Eduard Hoffmann-Krayer:Handwörterbuch des Deutschen Aberglaubens: Band 7 Pflügen-Signatur.Berlin 1936. (reprint: Walter de Gruyter, Berlin/New York 2000,ISBN978-3-11-016860-0)
  • Franz Xaver Schönwerth: ‚'Sitten und Sagen aus der Oberpfalz: Die drei Bände in einem Buch.Augsburg 1857/58/59. (reprint: Holzinger, Berlin 2017,ISBN978-1-54293-993-5)
  • von Geramb:Ofen.In: Hanns Bächtold-Stäubli, Eduard Hoffmann-Krayer:Handwörterbuch des Deutschen Aberglaubens: Band 6 Mauer-Pflugbrot.Berlin 1935. (reprint: Walter de Gruyter, Berlin/New York 2000,ISBN978-3-11-016860-0)
  • von Geramb:Ofen (Steinklötze, Steinhöhlen).In: Hanns Bächtold-Stäubli, Eduard Hoffmann-Krayer:Handwörterbuch des Deutschen Aberglaubens: Band 6 Mauer-Pflugbrot.Berlin 1935. (reprint: Walter de Gruyter, Berlin/New York 2000,ISBN978-3-11-016860-0)
  • Beatrice Silverman Weinreich, Leonard Wolf:Yiddish Folktales.Pantheon Books, New York 1997,ISBN978-0-8052-1090-3
  • Weiser-Aall:Hexe.In: Hanns Bächtold-Stäubli, Eduard Hoffmann-Krayer:Handwörterbuch des Deutschen Aberglaubens: Band 3 Freen-Hexenschuss.Berlin 1931. (reprint: Walter de Gruyter, Berlin/New York 2000,ISBN978-3-11-016860-0)
  • Weiser-Aall:Schwelle.In: Hanns Bächtold-Stäubli, Eduard Hoffmann-Krayer:Handwörterbuch des Deutschen Aberglaubens: Band 7 Pflügen-Signatur.Berlin 1936. (reprint: Walter de Gruyter, Berlin/New York 2000,ISBN978-3-11-016860-0)

References

[edit]
  1. ^abcdefghijklmRanke:Schrat, Schrättel (Schraz, Schrätzel).In: Hanns Bächtold-Stäubli, Eduard Hoffmann-Krayer:Handwörterbuch des Deutschen Aberglaubens: Band 7 Pflügen-Signatur.Berlin/New York 2000, p. 1285.
  2. ^abcdePehl:Waldgeister.In: Hanns Bächtold-Stäubli, Eduard Hoffmann-Krayer:Handwörterbuch des Deutschen Aberglaubens: Band 9 Waage-Zypresse, Nachträge.Berlin/New York 2000, p. 60.
  3. ^abcdRanke:Schrat, Schrättel (Schraz, Schrätzel).In: Hanns Bächtold-Stäubli, Eduard Hoffmann-Krayer:Handwörterbuch des Deutschen Aberglaubens: Band 7 Pflügen-Signatur.Berlin/New York 2000, p. 1286.
  4. ^Ranke:Schrat, Schrättel (Schraz, Schrätzel).In: Hanns Bächtold-Stäubli, Eduard Hoffmann-Krayer:Handwörterbuch des Deutschen Aberglaubens: Band 7 Pflügen-Signatur.Berlin/New York 2000, p. 1285 f.
  5. ^abcdMeuli:Maske, Maskereien.In: Hanns Bächtold-Stäubli, Eduard Hoffmann-Krayer:Handwörterbuch des Deutschen Aberglaubens: Band 5 Knoblauch-Matthias.Berlin/New York 2000, p. 1794.
  6. ^abcdefghiRanke:Schrat, Schrättel (Schraz, Schrätzel).In: Hanns Bächtold-Stäubli, Eduard Hoffmann-Krayer:Handwörterbuch des Deutschen Aberglaubens: Band 7 Pflügen-Signatur.Berlin/New York 2000, p. 1288.
  7. ^Ranke:Schrat, Schrättel (Schraz, Schrätzel).In: Hanns Bächtold-Stäubli, Eduard Hoffmann-Krayer:Handwörterbuch des Deutschen Aberglaubens: Band 7 Pflügen-Signatur.Berlin/New York 2000, p. 1287.
  8. ^Ranke:Schrat, Schrättel (Schraz, Schrätzel).In: Hanns Bächtold-Stäubli, Eduard Hoffmann-Krayer:Handwörterbuch des Deutschen Aberglaubens: Band 7 Pflügen-Signatur.Berlin/New York 2000, p. 1287 f.
  9. ^Reinhard Pohanka:Tatzelwurm und Donauweibchen: Österreichs Naturgeister und Sagengestalten.Vienna 2013, p. 69 f.
  10. ^abcdefghRanke:Alp.In: Hanns Bächtold-Stäubli, Eduard Hoffmann-Krayer:Handwörterbuch des Deutschen Aberglaubens: Band 1 Aal-Butzemann.Berlin/New York 2000, p. 283.
  11. ^abcdeLudwig Bechstein:Deutsches Sagenbuch.Meersbusch, Leipzig 1930, p. 615.
  12. ^Geramb:Schlüsselloch.In: Hanns Bächtold-Stäubli, Eduard Hoffmann-Krayer:Handwörterbuch des Deutschen Aberglaubens: Band 7 Pflügen-Signatur.Berlin/New York 2000, p. 1232.
  13. ^Mengis:schwarz.In: Hanns Bächtold-Stäubli, Eduard Hoffmann-Krayer:Handwörterbuch des Deutschen Aberglaubens: Band 7 Pflügen-Signatur.Berlin/New York 2000, p. 1435.
  14. ^Ranke:Schrat, Schrättel (Schraz, Schrätzel).In: Hanns Bächtold-Stäubli, Eduard Hoffmann-Krayer:Handwörterbuch des Deutschen Aberglaubens: Band 7 Pflügen-Signatur.Berlin/New York 2000, p. 1288 f.
  15. ^Leander Petzold:Deutsche Volkssagen.Wiesbaden 2007, p. 64 f.
  16. ^abRanke:Schrat, Schrättel (Schraz, Schrätzel).In: Hanns Bächtold-Stäubli, Eduard Hoffmann-Krayer:Handwörterbuch des Deutschen Aberglaubens: Band 7 Pflügen-Signatur.Berlin/New York 2000, p. 1289.
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  19. ^abReinhard Pohanka:Tatzelwurm und Donauweibchen: Österreichs Naturgeister und Sagengestalten.Vienna 2013, p. 70.
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  31. ^abRiegler:Schmetterling.In: Hanns Bächtold-Stäubli, Eduard Hoffmann-Krayer:Handwörterbuch des Deutschen Aberglaubens: Band 7 Pflügen-Signatur.Berlin/New York 2000, p. 1245.
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  33. ^Franz Xaver Schönwerth:Sitten und Sagen aus der Oberpfalz: Die drei Bände in einem Buch.Berlin 2017, p. 430 f.
  34. ^Mengis:rot.In: Hanns Bächtold-Stäubli, Eduard Hoffmann-Krayer:Handwörterbuch des Deutschen Aberglaubens: Band 7 Pflügen-Signatur.Berlin/New York 2000, p. 807.
  35. ^Weiser-Aall:Hexe.In: Hanns Bächtold-Stäubli, Eduard Hoffmann-Krayer:Handwörterbuch des Deutschen Aberglaubens: Band 3 Freen-Hexenschuss.Berlin/New York 2000, p. 1917.
  36. ^Meuli:Maske, Maskereien.In: Hanns Bächtold-Stäubli, Eduard Hoffmann-Krayer:Handwörterbuch des Deutschen Aberglaubens: Band 5 Knoblauch-Matthias.Berlin/New York 2000, p. 1794 f.
  37. ^Müller-Bergström:hängen.In: Hanns Bächtold-Stäubli, Eduard Hoffmann-Krayer:Handwörterbuch des Deutschen Aberglaubens: Band 3 Freen-Hexenschuss.Berlin/New York 2000, p. 1444, 1446.
  38. ^Meuli:Maske, Maskereien.In: Hanns Bächtold-Stäubli, Eduard Hoffmann-Krayer:Handwörterbuch des Deutschen Aberglaubens: Band 5 Knoblauch-Matthias.Berlin/New York 2000, p. 1806.
  39. ^Meuli:Maske, Maskereien.In: Hanns Bächtold-Stäubli, Eduard Hoffmann-Krayer:Handwörterbuch des Deutschen Aberglaubens: Band 5 Knoblauch-Matthias.Berlin/New York 2000, p. 1795.
  40. ^abcdeBeatrice Silverman Weinreich, Leonard Wolf:Yiddish Folktales.New York 1997, p. 326.
  41. ^Beatrice Silverman Weinreich, Leonard Wolf:Yiddish Folktales.New York 1997, p. 329.
  42. ^Beatrice Silverman Weinreich, Leonard Wolf:Yiddish Folktales.New York 1997, p. 329 f.
  43. ^Beatrice Silverman Weinreich, Leonard Wolf:Yiddish Folktales.New York 1997, p. 334.
  44. ^Beatrice Silverman Weinreich, Leonard Wolf:Yiddish Folktales.New York 1997, p. 343.
  45. ^abcBeatrice Silverman Weinreich, Leonard Wolf:Yiddish Folktales.New York 1997, p. 333.
  46. ^Beatrice Silverman Weinreich, Leonard Wolf:Yiddish Folktales.New York 1997, p. 344.
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