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Schrat

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

Schratas Carnival costume.

TheSchratorSchratt,alsoSchraz[1]orWaldschrat(forestSchrat),[2]is a rather diverseGermanandSlaviclegendary creaturewith aspects of either awood sprite,domestic spriteand anightmaredemon.[1][3]In other languages it is further known asSkrat.[4]

Etymology

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The wordSchratoriginates in thesame word rootasOld Norseskrati,skratti(sorcerer, giant),Icelandicskratti(devil) andvatnskratti(water sprite),Swedishskratte(fool, sorcerer, devil), andEnglishscrat(devil).[5]

The German term enteredSlavic languagesand (viaNorth Germanic languages)Finno-Ugricones as well. Examples arePolishskrzat,skrzot(domestic sprite, dwarf),[6]Czechškrat,škrátek,škrítek(domestic sprite, gold bringing devil/mining sprite[7]),[8]Sloveneškrat,škratek,škratelj(domestic sprite, mining sprite), andškratec(whirlwind, Polish plait) as well asEstoniankrat(domestic sprite,Drak).[9][11]

Medieval attestations

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See also:§ Middle High German literature

TheSchratis first attested inMedievalsources.Old High Germansources havescrato,[12]scrat,[2]scraz,scraaz,skrez,[1]screiz,waltscrate(walt= forest),screzzolscratto,sklezzo,slezzo,andsletto(pl.scrazza,screzza,screza,waltscraze,waltsraze).[5]

Middle High Germansources give the formsschrat,schrate,[12]waltschrate,[5]waltschrat,[2]schretel,schretelîn,[1]schretlin,[2]schretlein,[13]schraz,schrawaz,schreczl,[1]schreczlein,[13]schreczlîn[1]orschreczlin,[13]andwaltscherekken(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 aspilosi(hairy sprites),fauni(fauns),satiri,(satyrs),silvestres homines(forest humans),incubus,incubator,andlarva(spirit of the dead).[14]Accordingly, the earliest knownSchratwas likely a furry or hairy fiend[12]or an anthropomorphic or theriomorphic spirit dwelling in the woods and causing nightmares.[15]

Middle High German sources continue to translatesatyrusandincubusasSchrat,indicating it as a wood sprite and nightmare demon, but anothervocabulariumglossesSchrataspenates(domestic sprite).[16]

The Middle High German story "Schrätel und Wasserbär (polar bear) "(13th cent.), where the spirit haunts a peasant's house in Denmark[17]is considered "genuine" house spirit (kobold) material.[13]

Diminutive forms

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TheSchratis 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). ButSchratdiminutives may also refer to a house spirit (kobold, cf.§ Nightmare demon) or a stable-haunting being (that haunt stables and homes, shearing manes, braiding elflocks, and suckling on livestock and human mothers).[18]

The diminutive form Schrätel, for example, is ambivalent, and is discussed below under both a "dream demon"[19]and "household sprite", below.[24]

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

Wood sprite

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TheWaldschratis a solitary wood sprite looking scraggily, shaggily, partially like an animal, witheyebrows grown together,andwolfteeth in its mouth., as summarized by Hans Pehl in theHdA.[2]: n50) 

But this is a hotchpotch profile put together from disparate sources.[29]Grimm gave attestations ofWaldschratin medieval romances (Barlaam und Josaphat,[30]Ulrich von Zatzikhoven'sLanzelet[31]) and the poem "Waldschrat"which is a retelling ofBoneriusFable No. 91,[32][33]none of which provide much physical description except being "dwarf" sized. TheSchratasWaldgeistis physically described as hairy in commentary byKarl Joseph Simrock,and is equated with Räzel; in particular, the trait of the single joined eyebrow, is held to be common to the woodlandschrat,the Alp, and sorcerers (cf.§ Connections with the devil, witches, and deceased souls), some capable of werewolf-transformation.[34]The last bit (wolflike teeth) appears to be clipped from the description of the "Walschrande"encountered in theMiddle Dutchversion of the story ofSt. Brendan's Voyage.TheseWalschrandewere described as having swines' heads, wolves' teeth, human hands, and hounds' legs that were shaggy.[35][36][26]Celtic descent are argued for theseschratfrom above works that are adaptations ofLancelotand St. Brendan legend.[38]

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.[39]

In the Swiss valleyMuotatal,before 1638 there was anEpiphanyprocessioncalledGreiffleteassociated with two female wood sprites,StrudeliandSträtteli,the latter being a derivative ofSchrat.[12]

Mining demon

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ASchrattelcan be aGoldteufel(gold devil) which brings gold or silver from thePusterwald,according to a legend collected from Birkach forest (inSpielberg, Styria).[40]

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)

TheAlpof German folklore, in the strict sense, refers to anAlptraum(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.[41][a]This tends to be known by the nameSchrator its variants inSouthern GermanyandSwitzerland,especially in regions withAlemannic dialect.[19]Such a demon is also considered a sickness demon,[19][42]as explained above.

Das Schrattlgatter ( "schrat-gate" ) built by farmers as a charm against theSchrettlorSchrattlto safeguard livestock

One commentary is that theSchrettlorSchrattlto the livestock is similar to what the dream-demonTrud(drude) is to humans. It supposedly pins down livestockSchrattldruck( "Schrattl-pressure" ), and the affected cattle, pigs, or hens lie down as if paralyzed or dead. In Tirol, the farmers try to guard against this sprite by crafting theDas Schrattlgatter( "Scrattl-gate" ) from wooden slats (cf. fig. lower right), and it is alleged hanging one in thehenhousehas saved it.[43][1]: 61) 

TheAlptraumnightmare was known locally under diminutive names such asSchrättele:[19]Schrättel in Switzerland;[44]orSchrättlein;[18]Schrattele,SchretteleinUpper Swabia;[45][42][18]SchreckselearoundHorb (district)[de],Bühl,Wurmlingenin Swabia,[45][1]: 25) orSchrätzmännel[b]in what is nowMuhlbach-sur-Munster,Alsace.[47][19][c]

Other forms are:Strädel,[48][19]: n19) Schrätele,Schrätel,Schrattl,Schrattel,Schratel,Schrättlig,Schrätzel;Schreckle,Schrecksel;[19](corrupted forms based on GermanSchreck= fear or fright),Scherzel(a corrupted form reminiscent of GermanScherz= jest),[1]: n22) [49]Rettele,Rätzel,Ritzel,[19]Letzel,andLetzekäppel(Käppel= little cap).[1]

InBaden,theSchrätteleenters by crawling through the keyhole and sits on the sleeper's chest.[50][d]It enters and exits through the keyhole inSwabiaas well.[18][22]It can also enter through the window as a blackhen.[51]

Often, the nightmare demonSchratis in truth a livinghuman.ThisSchrättlichorSchrätelhexe(Schratwitch) can easily be identified due to their characteristic ofeyebrows grown together,so-calledRäzel[52]orRätzeltrait, sometimes applied to the mysterious beings often associated with theSchrat.[53]The appellationsRaz, Räzel(Rätzel) was likely anapheresisofShräzel(Shrätzel), according toWilhelm Hertz.[54][53]

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.[55]

According to other Swabian belief, the nightmare-bringingSchratis a child diedunbaptized.In Baden, it is a deceased relative of the nightmare victim.[56]

InTyrol,however, it is believed that theTrudis the nightmare demon of humans while theSchrattlorSchratteltorments the cattle.[57]

In Switzerland, theSchrättligsucks theuddersof cows andgoatsdry and makes horses becomeschretig,i.e. fall ill.[58]In Swabia, theSchrettelealso sucks humanbreastsand animal udders until they swell, tangleshorse manes,and makesPolish plaits.[18]In Austria, TheSchrattangles horse tails and dishevels horse manes.[59]

TheSchratis further known to causeillnessesbyshootingarrows.Its arrow is thebelemnite(calledSchrattenstein,Schratstone) which is also used to ward it off.[60]Beside theSchrattenstein,it also fears thepentagram(calledSchrattlesfuß,Schratfoot in Swabia) and stones of the same name withdinosaur footprints.[18]TheSchrättelican be exterminated by burning thebonewhose appearance it takes whenmorningcomes.[61]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.[62]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.[59]

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[13]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.[17]

A version of this story set in a miller's house in Berneck (Bad Berneck im Fichtelgebirge),Upper Franconia,Bavaria, where aHolzfräuleinreplaces the Schrätel, and is killed by a "cat".[63]

TheSchrätel(schrattel) as a peace-disturber or poltergeist also figures in the Tyrolean poetHans Vintler'sDie Pluemen der Tugent(completed 1411).[64][21][1]: n8) [e]

Local lore

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The termSchrat(or its variants) is thought to have occurred more widely in the sense of "house sprite" in the past. 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.[13]Accordingly, theschretleinortrut(i.e.Trud) was gifted little red shoes which was a sin according to Medieval clergy.[65]

But the sense ofSchratas aHausgeistorkoboldonly survived in Southeastern Germany, and West Slavic Regions.[13]More particularly,Schratas domestic sprite is particularly known inBavaria,theVogtland,Upper Palatinate,theFichtel Mountains,and the Austrian provinces ofStyriaandCarinthia.[13]In these parts (Southeastern Germany and Austria), theSchratremains more akin to a domestic kobold, only occasionally appearing as an incubus.[66]The formSchrezalawas current in the Fichtelgebirge[f][67]and Vogtland.[68]

In Styria the formsSchrätel, Schratelare glossed aspenates(hearth deities) c. 1500.[69]TheSchratlof Carinthia is said to manifests itself as sunlight patterns on walls inMölltal[de]andLesachtalvalleys, as a small blue flame or a red face popping out the window inGailtal[de];[70][1]: 58) he is considered invisible inDrautal[de],but perceptible by the noises in the walls similar to the cutting-sound of scythes,[70]while the Carinthia 'Schratelmannel(Schratmanikin) is also reputed to knocks in the bedroom walls at night like aKoboldor ratherpoltergeist.[60]TheSchratlof Styria is said to be a grunting little man dressed in red or green.[70]

In Styria and Carinthia, theSchratldwells inside the stove, expecting to be givenmilletgruelfor its services.[71]In Styria, this stove or oven (calledSchratlofen;Schratstove) might also be a solitary rock formation or rock hole rather than a true stove.[72]When summoned, it sits down on the doorstep.[73]

In Carinthia, theSchratlcan be intentionally driven away by gifting it clothes.[74][70]The same motif[g]is exhibited in the story of theschretzchen(Kremnitzmühle[de],Upper Franconia, Bavaria), except the grateful mistress of the house unwittingly gave clothes as reward to the helpful sprit because it was dressed in tatters.[68][1]: n4) Theschretzeleinthat causes mischief in the stables (a chronicle ofHof, Bavaria) is considered a type of kobold also[79]

A tale fromWagendorf[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.[80]

Animal forms

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The Schratel reputedly appears often in the guise of a cat or squirrel in Styria.[81]Schratzl in the guise of a black cat was driven fromKirchberg an der Raabdriven out into some ditch.[80]Farmers inDonnersbachwald(in Styria) claimed theSchratlcan appear as achamois,buck-goat,or black dog.[82]

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, Styria[de],Styria).[83]It is also commented that "Schratel" was once a name commonly given to a dog in Styria.[20]Near Radenstein in Carinthia, thecaterpillaris called and thus identified asSchratel.[84]The butterfly is sometimes calledschrätteli,schrâtl,schràtteleorschrètteleand accordingly identified[85]with the nightmare demonSchrätteli.[86]Sorcerers withunibrow(like the Schratel) are reputedly capable of sending an Alp in the guise ofbutterflyto people who are asleep.(cf.§ witches)[34]

In Switzerland, theSchretelappears as a butterfly in Tyrol and theSarganserlandof theCanton of St. Gallen,in the latter also in the guise of amagpie,fox,or blackcat.[87]

Dwarf

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TheAlsatianSchrätzmännelalso appear asdwarves(GermanZwerge,sg.Zwerg) dwelling incavesin the woods and mountains.[13]

The same is true for theRazelnorSchrazelnin Upper Palatinate, whose cave dwellings are known asRazellöcher(Schratholes).[13]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.[88]

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).[89][85]Conversely, theSchratcan also be identified as the devil itself.[56]

Schrättligis a synonym forwitch(GermanHexe).[90]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.[91]

TheSchratmight also show behavior similar to the devil or witches. In Carinthia, whenever somebody wants tohangoneself, then aSchrattwill come and nod in approval.[92]TheSchrattravels in thewhirlwindas well, hence the whirlwind is known asSchretelorschrádlin Bavaria and theBurgenlandrespectively.[93]

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.[94]

In Yiddish Folklore

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Shretele

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Among theYiddish-speakingJewsofEastern Europe,there is belief in theshretele[95](pl.shretelekh[96]) which they might have brought with them when they came from Alsace and Southern Germany[95]

Theshreteleis very kind.[95]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.[96]

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.[97]

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.[98]

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;[95]pl.kapelyushniklekh[99]) 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.[95]

Thekapelyushniklekhcan appear as a male and female pair of tiny beings wearing little caps, the woman also having braided hair tied with pretty ribbons.[99]

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.[100]

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.[99]

In Scandinavian and Baltic folklore

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In Scandinavian mythology, theSkratis a form ofMyling.[101]

Among theEstonian Swedes,stories aboutSkratsmay revolve around theSkratbeing tricked out of its treasure or else theSkratfooling the treasure seeker by unexpectedly making the treasure disappear.Skratscan aid farmers with whom they are living, although this is usually at the expense of the farmer's neighbours from whom they steal.[102]Estonian stories have theSkratin the form of a dragon.Skratscan change form and appear as cats, chickens, or even humans.[102]

Explanatory notes

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  1. ^And while "Alp" is the common standard and Central Germany name for it, whileMahrormare (folklore)is used in Northern Germany,
  2. ^-männelis dialectal diminutive ofMann,i.e. "manikin".
  3. ^Also called "Doggele" inIllzach,Elsaß (now Alsace).[46]The formDoggeliis mentioned by Stoll.[48]
  4. ^Non Schrat- diminutives in Baden-Württemberg:Drückerle(presser) occurs at theLenninger Lauter,Neidlinger Valley,andFilsthal;andNachtmännle(night manikin) atHohenstaufen.[42][18]
  5. ^The sprite here also bestows thesiegstein(stone of victory).
  6. ^AlsoSchretseleinin Fichtelgebirge, according to Zapf.
  7. ^Stith-Thompson'smotif indexF405.11. "House spirit leaves when gift of clothing is left for it". Also occurs in Harry Potter series,Dobby the house elf.

References

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Citations

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  1. ^abcdefghijklmnopqrsRanke (1936)"Schrat, Schrättel (Schraz, Schrätzel)" inHandwörterbuch des deutschen Aberglaubens(HdA),7:1285
  2. ^abcdePehl, Hans (1941). "Waldgeister".HdA9:60
  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, 2003ISBN0-7661-3678-7.
  5. ^abcdRanke (1936),HdA7:1286.
  6. ^abBrückner, Alexander(1926)."Skrzat".Słownik etymologiczny języka polskiego.Vol. 8 Pušlisko-Stalmach. Kraków: Nakładem Krakowskiej Spółki Wydawniczej. p. 267.
  7. ^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 Czechskrátek, szkrzítekas "hag, baba" (jędzy) or "mine spirit" (duchu-górniku).
  8. ^Jungmann, Josef(1838)."SKŘET".Slownjk česko-německý.Vol. 4 S–U. Prague: Knjžecj arcibiskupská tiskárna, Josefa wdowa Fetterlowá. p. 119.
  9. ^Ranke (1936),HdA7:1285–.
  10. ^Grimm (1875);Grimm & Stallybrass tr. (1883),1:479
  11. ^Ranke here cites two sources GrimmDMwhich gives Czechskřet, skřjtekglossed aspenasin some lexicon,[10]and Brückne's Polish dictionary.[6]
  12. ^abcdMeuli, Karl(1933)."Maske, Maskereien".HdA5:1794
  13. ^abcdefghijRanke (1936),HdA7:1288.
  14. ^Ranke (1936),HdA7:1287.
  15. ^Ranke (1936),HdA7:1287–.
  16. ^Ranke (1936),HdA7:1287–1288.
  17. ^abTaylor (1919),pp. 305–306.
  18. ^abcdefgBechstein, Ludwig(1853) [1852]."956. Die Schrettele".Deutsches Sagenbuch.Illustrated byAdolf Ehrhardt.Leipzig: Georg Wigand. pp. 776–777.
  19. ^abcdefghRanke, Kurt(1927). "Alp (Alptraum)".HdA,1:283
  20. ^abcWeinhold, Karl(1898)."Aus Steiermark".Zeitschrift für Volkskunde.8:446.
  21. ^abEbermann, Oskar (1913)."Zur Aberglaubenliste in Vintlers Pluemen der Tugent".Zeitschrift für Volkskunde.23:119.
  22. ^abStöber, 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.
  23. ^abHertz, Wilhelm(1872).Deutsche Sage im Elsaß.Stuttgart: Alfred Kröner. p. 73.
  24. ^Ranke's form "Schrät(t)ele" ( "Schrat"inHdA), citations under note 8)[1]: n8) actually begins with instances of "Schrätel" (ZfVk 8, ZfVk23[20][21]), "Schrättel" (Stoeber,Elsass. Volksbüchl.[22]). The fourth source (HertzElsaß) gives "Schrettele" as aKoboldnamenin Swabia,[23]but this appears more of a dream demon according to Swabian sources, and listed below as such. The Alsatian sources attest to "Schrätzmännel".
  25. ^Grimm (1875),p. 396.
  26. ^abLütolf, Alois(1862).Sagen, Bräuche, Legenden aus den fünf Orten Lucern, Uri, Schwiz, Unterwalden und Zug.Lucern: Schiffmann. p. 60.
  27. ^Mone, Franz Joseph(1839)."Kunst und Alterthum III. Beiträge zur Kenntniß des teutschen Heidenthums".Anzeiger für Kunde des deutschen Mittelalters.Vol. 8. Karlsruhe: F. Campe. p. 277.
  28. ^Mone (1839)AnzeigerVIII:77. "Litteratur und Sprache: III. Teutsche Volkslieder" 4. Kunz Schott ".
  29. ^Pehl, n50) cites Grimm 396;[25]Simrock Myth. 439; Lütolf Sagen 60.[26]Lütolf's spelling "Walschraede" is incorrect for the DutchVoyage of St. Brandan,better Mone[27]whom he cites and quotes for a post-Medieval poem.[28]
  30. ^"wilder waltschrate":Barlaam und Josaphat:ed.Pfeiffer, Franz(1843), p. 251, line 14.
  31. ^"schraze wart geslagen" v. 487, i.e., the hero received a "cut from the little troll", aka the dwarf armed with a long whip.Lanzelettranslationby Thomas Kerth (2005), p. 32
  32. ^abXVIII. (66.) "Waldschrat"in 54vv, inAltdeutsche Wälder3:225–227
  33. ^Bonerius No. 91 "Of a person who had hot and cold in his mouth",tr.Albrecht Classen(2020), pp. 216–218.
  34. ^abSimrock, Karl Joseph(1887) [1855].Handbuch der deutschen Mythologie: mit Einschluss der nordischen(6 ed.). A. Marcus. p. 439.ISBN978-0-524-02323-5.
  35. ^Blommaert, Philiped. (1838).Reis van Sinte Brandaen,p. 116 (pp. 91–120).
  36. ^abNewman, Coree (2018)."Chapter 4. The Good, the Bad, and the Unholy: Ambivalent Angels in the Middle Ages".InOstling, Michael(ed.).Fairies, Demons, and Nature Spirits: 'Small Gods' at the Margins of Christendom.London: Palgrave Macmillan. pp. 109–111.ISBN978-1-137-58520-2.
  37. ^note 30 to Kerth tr.
  38. ^Roger Sherman Loomis(1951) traces the dwarf/schrat to WelshBeli Mawr.[37]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.[36]
  39. ^Pohanka, Reinhard[in German](2013).Tatzelwurm und Donauweibchen: Österreichs Naturgeister und Sagengestalten.Vienna: Amalthea Signum Verlag. pp. 69–.ISBN978-3-85002-823-3.
  40. ^Krainz (1880)Krainz No. 249. "Der Schrattel",p. 319
  41. ^Ranke, Kurt(1927)."Alp (Alptraum)".HdA,1:281–282
  42. ^abcKöniglichen Staistisch-topographischen Bureau, ed. (1884).Das Königreich Württemberg: eine Beschriebung von Land, Volk und Staat.Vol. 2. Stuttgart: W. Kohlhammer. p. 151.
  43. ^Alpenburg, Johann Nepomuk Ritter von[in German](1857).Mythen und Sagen Tirols.Zürich: Meyer und Zeller. p. 369.
  44. ^Grimm's footnote 17) to the poem inAltd. Wälder3.XVIII. (66.)[32]
  45. ^abMeier, Ernst Heinrich(1852)."No. 193) Das Schrettele".Deutsche sagen, sitten und gebräuche aus Schwaben.Stuttgart: J. B. Metzler. pp. 171–173.
  46. ^abStöber, 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.
  47. ^That the location is within Münstertal in Elsaß (nowVallée de Munster[de;fr]in Alsace) is given by Hertz,Elsaß;[23]Stöber more specifically gives Mühlbach (now Muhlbach-sur-Munster).[46]
  48. ^abStoll, Otto(1909)."Zur Kenntnis des Zauberglaubens, der Volksmagie und Volksmedizin in der Schweiz".Jahresbericht der Geographisch-ethnographischen Gesellschaft.9:160.alte-view
  49. ^Grimms;Heyne, Moritz(1893).Deutsches Wörterbuch,Band 8 R-Sohiefe, s.v. "Sherzel"
  50. ^Geramb, Viktor(1936). "Schlüsselloch".HdA7:1232
  51. ^Mengis, Carl (1936). "Schwarz".HdA7:1435
  52. ^Ranke (1936),HdA7:1288–.
  53. ^abWalz, John A. (November 1900)."The Origin of the Word 'Räzel' in Goethe's Dichtung und Wahrheit".Modern Language Notes.159(7): 409–410.
  54. ^Hertz (1872),p. 212.
  55. ^Petzoldt, Leander[in German](2007).Deutsche Volkssagen.Wiesbaden: Marix Verlag. pp. 64–.ISBN978-3-86539-138-4.
  56. ^abRanke (1936),HdA7:1289.
  57. ^Ranke (1927),HdA1:284.
  58. ^Meuli (1933),HdA5:1806, 1809.
  59. ^abPohanka (2013),p. 70.
  60. ^abRanke (1927),HdA1:294.
  61. ^Bächtold-Stäubli, Hanns(1933). "Knochen".HdA5:6
  62. ^Bechstein (1853),p. 777.
  63. ^Grimm (1878)DM3:138,Anmerkungen zu S. 397;Grimm & Stallybrass tr. (1888),Teut. Myth.4:1424,note to1:480.
  64. ^Die Pluemen der Tugent,vv. 7803–7804.Zingerle, Ignaz Vincenzed. (1874)
  65. ^Jungbauer, Gustav(1936). "Schuh".HdA7:1336
  66. ^Ranke (1927),HdA1:283–.
  67. ^Zapf, Ludwig, ed. (1874).Der Sagenkreis des Fichtelgebirges.Hof: Franz Büching. p. 43.
  68. ^abFentsch, Eduard (1865)."4ter Abschnitt. Volkssage und Volksglaube in Oberfranken".InRiehl, Wilhelm Heinrich(ed.).Bavaria: Landes- und volkskunde des königreichs Bayern.Vol. 3. München: J. G. Cotta. pp. 305–307.
  69. ^"Schrätel, Schratel =penates.Vocabulariusanno 1506, Graz University in Styria,apudZfVk8p. 464,[20]cited by Ranke (1936) n9).
  70. ^abcdLexer, Matthias Lexer(1859)."Volksüberlieferungen aus Kaernten und Steiermark".Zeitschrift für Deutsche Mythologie und Sittenkunde.4:298–299.
  71. ^Geramb, Viktor(1935)."Ofen".HdA6:1188
  72. ^Geramb, Viktor(1935)."Ofen (Steinklötze, Steinhöhlen)".HdA6:1199
  73. ^Weiser-Aall, Lily(1936). "Schwelle".HdA7:1518
  74. ^Jungbauer, Gustav(1932). "Kleid".HdA4:1483
  75. ^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.
  76. ^Grimm & Stallybrass tr. (1883),2:510–511.
  77. ^Grimm & Stallybrass tr. (1883),2:464.
  78. ^Grimm & Stallybrass tr. (1883),2:474.
  79. ^Remark that it is a kobold appended by Köhler.[75]Köhler also refers to a related tale about aBilwis[de]:Haupt, Karled. (1862) No. 70. "Die Pilweisen zu Lauban",Sagenbuch der Lausitz.1:68. Köhler's classification is consistent with Grimm'sDMunder "home-sprite" discussing those that take up residence in stables, which will care for cattle but also do them grievous harm to them.[76]Grimm also discusses "elflocks",[77]and even conjectures it may be called *bilweichszopf,[78]based on the sprite name Bilwis,
  80. ^abSchlossar (1892),p. 166.
  81. ^Ilwof, Franz[in German](1898)."Hexenwesen und Aberglauben in Steiermark. Ebedem und jetzt".Zeitschrift für Volkskunde.7:253.
  82. ^Informant:Schlossar (1892),p. 168, Mr. K. Reiterer from Donnersbachwald. The local alias ofBoxhidlbua(Boxhörndlbua) is also recorded.
  83. ^Krainz (1880)Krainz No. 249. "Schrattelsage aus dem Ennsthale",pp. 319–325
  84. ^Riegler, Richard (1936)."Raupe".HdA7:537
  85. ^abRiegler, Richard (1936)."Schmetterling".HdA7:1245
  86. ^Riegler (1936b),HdA7:1247..
  87. ^Meuli (1933),HdA5:1807.
  88. ^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.
  89. ^Mengis, Carl (1936). "Rot".HdA7:807
  90. ^Weiser-Aall, Lily(1931). "Hexe".HdA3:1917
  91. ^Meuli (1933),HdA5:1794–.
  92. ^Müller-Bergström(1933). "Hängen".HdA3:1444, 1446
  93. ^Meuli (1933),HdA5:1806.
  94. ^Meuli (1933),HdA5:1795.
  95. ^abcdeWeinreich [1988] (1997);(2012). "Supernatural Tales"p. 326 (323–329).
  96. ^abWeinreich (1997),p. 329.
  97. ^Weinreich (1997).No. 152 "The Passover Elf Helps GreatGrandmother",p. 334
  98. ^Weinreich (1997).No. 160 "The Shretele That Took a Little Nip",pp. 343–344
  99. ^abcWeinreich (1997).No. 151 "Whos Milking the Cows?", p. 333
  100. ^Weinreich (1997).No. 161 "The Lost Hat and the Pile of Gold", p. 344–
  101. ^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.
  102. ^abDickens, Charles(15 August 1863)."An obliging dragon".All the Year Round.9(225): 585–587.

Bibliography

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