Throughout the world there are many wild boars or pigs found in the bush. Naturally they were indigenous to the Mediterranean, Central and Northern Europe, and most of Asia. Brought into the Americas, Australia, and other parts of the world primarily for hunting – they interbred with escaped domesticated pigs and mutated species run amuck. Most of these are the average size of a domestic pig. Hunted to extinction in most parts of Europe from the 13th-19th centuries, escaped new breeds found their populations increasing through time. In some areas, such as the southeastern U.S. they are shot on sight as a menace. Generally nocturnal, these basic species eat just about anything they encounter though mostly just nuts, grasses, berries, birds, eggs, roots, tubers, insects, and small reptiles. Larger boars, such as the legendary razorbacks in Australia can take down small deers and lambs. They are predated upon by tigers, cougars, mountain lions, crocodiles, alligators, birds of prey, hyena, bears, pythons, and humans. When cornered, they can be violent and defensive, especially around their young. They are harvested by humans for their hair and meat but have through history been held in high esteem for the hunt and embedded in mythology.
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Boar meat is considered an aphrodisiac by the Chinese and Laos, as well as other parts of the world. According to Celtic myth, the boar was sacred to the Goddess Arduinna. Boar hunting is rampant in Irish and Celtic myths. To “hunt a boar” was a prestigious form of quarry as a “beast of venery”, and was first harboured or found by a leashed bloodhound called a “limer”, then set upon by a pack of hounds to be cornered for the hunter to take down. Such a grandiose hunt was featured in a medieval poem about “Sir Gawain and the Green Knight”. The Scotts gave the name “Swinton” to the ancient Lowland Scottish Clan for their bravery and having cleared the area of all wild boar implanting the image into the chief’s coat of arms on the clan crest. The village “Swinewood” in county Berwick was granted to the clan in the 11th century. The Irish tell many tales of Fionn mac Cumhaill (“Finn Mc Cool”) especially when he lured his rival Diarmuid Ua Duibhne to be gored to death by a boar. The Norse have a mythical wild boar named “Gullinbursti” (“Gold Mane” or “Golden Bristles”) featured in their myths. In India, Lord Vishnu’s third Avatar was “Varaha”, a boar featured in Hindu mythology. The Romans featured the wild boar in three of their famous Legions in their emblems, causing fear amongst their foes, such as in “Legio I Italica”, “Legio XX Valeria Victrix”, and “Legio X Fretensis”. A wild boar is the symbol of the city of Milan, Italy. Throughout Europe, Australia, and the Americas, legends of “giant boars” or “Mega Hogs” are rampant across the countryside. The “Beast of Dean” is a popular legend in the Forest of Dean in England about a giant boar that terrorized villagers in the early 19th century. Similiar tales are known in the Australian Outback by both Australian aborigine, as well as white European settlers who introduced the razorback. ” “Mega Hogs” have been purportedly reported in the American southeast. The most famous was “Hogzilla” that was shot in June 2004 in Georgia of the United States of America. This story was investigated by both the National Geographic Explorer and History Channel’s “Monster Quest” which determined the beast was a hybrid of wild boar and domestic swine by means of a autopsy and DNA testing. Monster Quest, a online video documentary by the History Channel designed to dispel and investigate myths of “monsters” living amongst us today, explores the legends and folklore of “Mega Hogs” in the Southeastern U.S. Exploring the tales and sightings, they set a team to hunt out the hogs to record if they do exist or not. These hogs sighted in the Southeastern U.S. are reputed to be of gigantic sizes of prehistoric eras. In 1984, a horror movie called “Razorback” was released about a gigantic wild boar terrorizing the Australian Outback. Legends of Half-human, half-pig or boar abound in urban legends which may or may not have historical roots. These are often called the Hog Man, Pig Man, or Man Bear Pig.
In more modern urban legend, there are tales of a “Pig Man” that is half-human, half-pig. Much of this has been sensationalized by the new series “The American Horror Story”. This was probably influenced by a short horror film called “The Pigman” that claimed to explore the local urban legend of a butcher who was tied to various grisly murders and hauntings along a old lakeshore road in Western New York. More of a “ghost” or “spirit” than an actual “monster”, he was accused of having placed the heads of butchered pigs on stakes to warn off tresspassers, and was believed to stalk “Old Pigman Road” looking for his next victim. Some say his real name was William Derricks, born in 1913, with a severe cleft lip and split nose giving him an appearance of a pig. Many advocational paranormal seekers head to Holland Road, a.k.a. Pigman Road, off NY Route 5 between Angola and Evangola State Park to search for a sighting of the pigman, ghosts, or a apparition of a train crash. This comes from the tale known as the “Angola Horror” when 50 people lost their lives in the deadliest railroad accident in Erie County history on December 18, 1867. The train de-railed taking the life of one passenger and harming 40 others. After the passengers lay wounded, two massive coal stoves were loosened during the derailment sending fiery contents down into the gulley where they lie helpless, killing over 50 of them. Three were reputed to have survived, scarred for life, physically and emotionally with burns all over their bodies. Between the ghosts of the passengers and the ghost of the Pigman, the road is considered to be the most haunted of the area. Then there is the urban legend of the Pigman of Devil’s Washbowl which was first told in 1971 in Northfield Vermont around the area called the “Devil’s Washbowl”. Locals described seeing a man with a pig face walking around in their woods. He was believed to have been the child of a backwoods swine herder who had a taste for bestiality. A Hawaiian island myth of a vicious chief called Kamapuaa exists describing him as either having a hog’s body with a human head and limbs, or a human body with a hog’s head, or a shapeshifting combination. He was legendarily born at Kaluanui, son of Olopana and Hina or Kahikiula and Hina.
It is rumored in the southeastern United States that there exists monstrous giant wild boars running wild terrorizing communities. A 1100 pound hog was killed in Georgia. Are they wild or mutant pigs from farms that have escaped? MonsterQuest explores and investigates the victims, the evidence, and tracks them.
Bibliography/Recommended Readings:
ABC News: March 2005 – “The Mystery of Hogzilla Solved”.
Angola Pigman: “Pigman Angola’s Legend”. website referenced January 2012. angolapigman.weebly.com/the-legend.html.
Britishwildboar.org.uk: Department for Environment, Food, and Rural Affairs. “Feral Wild Boar in England: An Action Plan”. Website referenced 2011. britishwildboar.org.uk.
Leaper, R.; Massei, G.; Gorman, M. L.; Aspinall, R. 1999 – “The feasibility of reintroducing Wild Boar (Sus scrofa) to Scotland”. Mammal Review 29 (4): 239.
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These intriguing fortresses of old have always fascinated me conceptually once I read about them in the many legends and folklore of the Irish Faeries. However, it wasnโt until the last two years that Iโve had the chance to explore these raths of myths and tales in-depth and personally wondering if they are truly gateways into the Land of the Young, Tir Na Nog or the Faerie Otherworld. โFairy Fortsโ are the names given especially by the Irish, Cornish, and other residents of the Isles around Ireland, Scotland, Wales, and Britain who strongly believe in the faerie folk. This is a localized term for the โrathsโ, โringfortsโ, โliosโ, โhillfortsโ, โroundsโ, โearthen moundsโ, or circular dwellings found in England, Ireland, Scotland, Isle of Man, and Wales.
Fairy Forts / Ring Forts (People’s Park, Ireland)
Archaeologists will tell you these came to be around the late Iron Age and were used upwards to the domain of early Christianization of the land when the Islandโs residents dwelled in circular structures (perhaps โroundhousesโ) within earthen banks or ditches that were used for defense. These were believed to have been topped with wooden palisades, stone or wood buildings, roundhouses, or structures. Many archaeologists believe that these were primarily made of wooden structures that would have decayed, which is why none of the structures remained, leaving only vague circular marks in the landscape. These โfairy fortsโ or โrathsโ are simply large mounds of earth, clay, grass, hedges, bushes, gorse, and thorn that are circular in shape like that believed to be a round banked enclosure. Archaeology tells us the circular bank was formerly the base for a high fence or wall of sharpened logs, sometimes with or without a water-filled moat. Inside the circular enclosure, more often than not, are round wooden thatched dwellings. Also within this enclosure was kept livestock during bad weather and to prevent raiding. There are believed to be over 40,000 ring forts in Ireland alone. In 2009, a team of four photographers supported by Wales Arts International took a road trip across Western Ireland to record and photograph fairy forts. These can be seen at www.fairyfortproject.com. Actual โSidhe,โ or Hills, are most commonly interpreted as burial mounds, passage tombs, or tumuli. Human remains have been found in these to support archaeology. ~ Some claim the Tuatha de Danann were the โDanesโ who were legendary โfort builders.โ
Passage Tomb – Slieve Gullion Forest Park
However, this is disputed by many folklorists and archaeologists, as most of the forts took on Gaelic names. According to Archaeology, the forts are attributed to various times and races. Legend even attributes them to belong to the Firbolgs, Tuatha De Danann, the Celts, and the Vikings, as well as mythological individuals such as Aenghus, Eerish, Eir, Farvagh, Cuchuallain, Midir, Croaghan, ‘Lachtna (820-840 C.E.), Brian Boru (980-1014 C.E.), and King Conor (1242-1269 C.E.). Places throughout the Isles are named after faeries, banshees, and other beings or myths surrounding them. tells a different story opposing the archaeologistsโ perspective. The land’s myths, legends, and lore tell that these ring forts were โfairy fortsโ blessed and protected with Druidic prayers, spells, and magic to protect the โfaeriesโ that lived within or under them. Those who believe in Faeries do not alter or trespass on them.
Legend states that the Tuatha De Danann and Fir Bolg had originally inhabited Ireland as a mythical race of magical folk who dominated Ireland. Around the time of the Iron Age (oddly enough corresponding to archaeologyโs dating of raths), when the Milesians came to Ireland and defeated the Tuatha De Danann, the Tuatha was forced to relocate to the Other World, A Faerie dimension, or down below the hills, to Middle Earth as an agreement that only the Milesians ~ the humans ~ could dwell above ground. The Faeries, the โGood Neighboursโ had to move underground or to their โFaerie Islesโ. They were to retreat into the hills or mounds called โsidheโ which became a word for the โfaeriesโ. These were often described as circular barrows or ringforts. These โhollow hillsโ have traditionally become known as the home of Faeries. โSidheโ in Gaelic means โpeople of the hills.โ
According to the Book of Armagh, they are the Gods of the Earth known as the Tuatha de Danann. Sometimes seen as God/desses, other times as Druids or sorcerers, and on an odd occasion as aliens, the Tuatha have rich mythology firmly embedded into Irish lore. Some Irish call them the โSidheogโ. To many Christian groups, faeries are believed by some to be fallen angels who are too good ever to be allowed in Hell and too devilish to be accepted into Heaven. From these myths, these defensive forts were seen to be the domain of the Tuatha De Danann as entrances to their world. They are to be respected and avoided because of respect and fear of โwarโ retaking place between faeries and humans. The actual mounds are also seen as potential burial or sacred resting places.
As Archaeology has found many burials within such mounds, such as at Newgrange and Tara, hillforts and mounds are avoided out of superstition. A good farmer wouldnโt even mess with the moat, the walls, cut brush from it, remove stones, or damage it. If they did, hard luck and even death could follow. Most respected on these โfairy fortsโ were the white thorns, the ash, the gorse, or the โsceachโ around its boundaries never to be cut for that would most likely lead to death. In MacCraithโs โTriumphs of Torloughโ the โfairy fortsโ are labelled as the lodgings of appalling apparitions. Many stories of the hills lit up by strange lights at night. Sometimes, this is described as the hill rising up on pillars, opening to the night sky, revealing brilliant lights of Faeries processing from one hill to another, especially during Lammas tide (August 2nd through 7th). November 11th, during Hollantide, is when the Manx fear their Hogmen or Hillmen the most as it is the time these particular Fae choose to move from one hill to another.
Hill of Tara
Irish lore and ghost stories tell much about the supernatural stature of โFairy forts.โ Many believe โleprechaunsโ live in them and hide their pots of gold within the mounds as expressed in Rudyard Kiplingโs 1906 novel โPuck of Pookโs Hillโ. In addition to the Ringforts, Dolmen were considered faerie homes or dwellings. A legend tells of a lady who lived in one and became deranged, thought her lover was a dragon, and jumped at him. Many unexplained phenomena take place in or around the fairy forts. Local lore tells tales of a man who tried to blast down a dolmen resulting in a septic hand while the dolmen remained unscathed; the local astronomer who tried to blast the Inchiquin Barony dolmen was severely injured with his hand as well; a Templenaraha oratory demolition (which was in a ringfort) collapsed a calf shed onto its occupants for building the unstable structure; the 1840 tale of workmen at Dooneeva who were trying to level earthworks in a fairy fort had apparently turned up dead (though his mystic wife ran to a โfairy spotโ to work magic to bring him back to life); The Lissardcarney and Ballyhee fairy forts in Templemaley Parish were always known to be faerie strongholds with troops of faeries garrisoned within them (1839 stories); Songs were reputedly heard from the Cahernanoorane in Inchiquin and Liskeentha near Noughaval; tales of faeries haunting the Tobersheefra holy well; the 1892 tale of Nihill a farmer who wrecked and removed the out wall of a triple stone fort near Quin leading to his father stricken with acute pain and only recovering from it when the work was stopped; a landlord losing the use of an eye from the dust of an explosion when blasting a rock in an earth fort being removed in northeast Clare; and in 2011 developer Sean Quinn found financial ruin after he moved a fairy fort.
Another tale tells of a cow that grazed in a fairy fort and was found with broken legs whose owner then ate its meat only to find the cow in the fairy fort a year later. The farmer was told by the faeries they substituted an old stray horse to make him believe it was his cow as they needed his cowโs milk, and they then let him take his cow home afterwhich he became very prosperous for the loan. Another tale tells of another farmer who couldnโt understand why none of the cows would enter the fairy fort on their property, and upon investigation by his son, found an old fairy in the fort who asked the man to help him get a young human girl to become his wife. The farmerโs son would not give a young girl to the old fairy but instead married the girl himself, leading to rage from the old fairie, who destroyed the farmerโs property. Outraged, the farmerโs son and the girl rode to her parentโs house to tell her three brothers. Her brothers then went to the fort to dig for the old fairyโs house, upon finding his sizeable flat stone, he begged them to save him his home, which they did in exchange for restoring for what he had taken. Some ringforts are more dangerous than others, such as in the case of the Croaghateeaun stone ring wall near Lisdoonvarna. One of the most modern cases of faerie wraith damaging faerie forts was believed to be the invocation of an ancient curse of the Hill of Tara when the government destroyed sites by the construction of the M3 Motorway. In 2007 the Minister for the Environment, Dick Roche supposed befell against bad financial luck after signing a order to destroy the Lismullion Henge. By Faerie wraith, he lost his job, was demoted, and held up by an armed gang in the Druids Glen Hotel. The Minister for Transport, Martin Cullen, afterward nearly got sucked out of a helicopter when the door fell off. A falling tree at Rath Lugh seriously injured the Chief Health and Safety officer. A worker was killed while being trapped at Fairyhouse, where there have been many accidents on that particular stretch of road. There is much concern about being taken by the fairies.
Fears from stories like these may be responsible for the incredible preservation of these forts, hills, raiths, and mounds across the countryside. In many areas, the raiths and fairy forts are protected by Irish law for heritage preservation, preventing construction or building within 30 meters of them. However, the Irish government and more giant corporations somehow skirt these laws often when they find the need to destroy them for construction projects or building motorways.
Drumdowney Fairy Fort in Ireland
Littering the landscape are also pathways that some call โfairy paths.โ Some align these with what they believe to be mystical geo-magnetic gridlines called โleylinesโ. Many believe these connect together using faerie sites or faerie forts. Many old buildings in Ireland are missing parts of the structure out of the belief that part obstructs a faerie path. Other faerie sites include mounds, isles, wells, and faerie trees or bushes. These sites are often dressed and adorned with โragsโ or โwishing treesโ with offerings to faeries for blessings.
Today, many believe that milk, butter, and/or honey offerings would appease the Good Neighbours at these places. However, not much histories or archaeological record make that proved to be true. This seems to come more from Swedish folklore in โelf mills,โ which is found in the covers of more than one of these structures and large bullauns or basins at others. Modern belief is to leave out food and drink for the faeries, often on plates and cups at the faerie forts. Evidence of this is found at Inchiquin and Moyarta Baronies and on the Shannon bank where the slopes were thrown out and clean plates, water, chairs, and a well swept hearth was left for the faerie guests. Fairy forts, isles, and mounds are not the only doorways to the land of Tir Na nโOg believed to exist. Cave entrances in Ireland are also believed to be passages as well. Two of the most famous are Lough Gur in County Limerick and Rathcrogan in County Roscommon. One of Irelandโs famous fairy forts is at the Knocknashee mountain. Here it is believed, that if you make a wish, turn around three times with your eyes closed, and if you wind up facing Knocknashee when you open your eyes, the wish will come true. A โfairyโ amusement park for kids is also at the base of this mountain dedicated to the โfaeries.โ
Some say the entrance to the Otherworld will appear if you walk nine times clockwise around the fairy fort, mound, or isle during the full moon. Invitations into the faerie domain can be prosperous or fateful. Such invitations, especially food and drink offers, should be taken carefully by humans. Some legends warn that partaking of food and drink will lead to perpetual enslavement and a loss of time, space, or continuum.
Some myths state that after the Tuatha de Danann lost the battle with the Milesians, in addition to being forced underground, they were shrunk in size and stature. They are often described as โhuman-likeโ in appearance, sometimes with animal features, paler skin tone, and green eyes. Throughout the history of Ireland, faeries, especially as personified as belonging to the Tuatha, litter the landscape. Some families claim that their ancestors crossed the fae, and thereby invoked neverending hauntings by Banshees. The banshee is often depicted as a Irish female faerie that comes out at night drawing a comb through her long silvery hair screaming and wailing, mainly when predicting the death of one of their family members. Some lore suggests that the Banshee haunts families with surnames preceded by an Oโ.
The earliest writer of describing faeries was in 1014 C.E. while describing the terrors of the battles between the Norse and Irish speaking of a โbird of valor and championship fluttering over Merchadโs head and flying on his breathโ as well as flying dark and merciless bodbh screamingly fluttering over the combatants while the bannanaig or styrs, idiots, maniacs of the glens, witches, goblins, ancient birds, and destroying demons of the air and skies arose to accompany the warriors in combat. A 1350 C.E. writer wrote about the 1286 C.E. King Torlough returning from a successful raid ravaging the English lands around the mountains of eastern County Limerick and northern Tipperary where he was greeted by a lovely maiden inโ modest, strange in aspect, glorious in form, rosy-lipped, soft-taper-handed, pliant-wavy-haired, white-bosomedโ appearance as the โSovereignty of Erinโ to rebuke the chief for letting de Burgh dissuade him from attempting the reconquest of all Ireland thereby vanishing in a lustrous cloud within an area graced with fairy forts, dolmen, and tumuli. It is also here that it was written that the soldiers of Donchad were also disturbed by phantoms and delusive dreams of lights shining on the fairy forts. Poetry took over describing these battles and the soldiers witnessing the โwaves of Erinโ groaning โthe deep plaint resounded from the woods and streamsโ as shades were seen and hollow groans heard while gazing at the hills and forts.
I can speak from first hand while sleeping in homes near such forts, that the winds making noises through the shutters and windows, along the rocks and bushes, whisper and cry like a siren in angst. These are the same described in faerie tales of the forts and beings coming up from the underground caverns, streams, hills, and forts. Sightings of Faeries have dwindled significantly from the 18th to the 20th centuries. Though many Irish today still have stories of their parents and grandparents telling them of faerie abductions, sightings, or wrath. Some say the movement of Faeries causes the dusty whirlwinds along the roadside or in the fields. Some places are still reputed to be โfairy hotspotsโ to this day.
Drumdowney Faerie Isle
ย One such is the low earth mound at Newmarket-on-Fergus, where one apparition has reliably manifested for the last ten years. This one appears as a little old man dressed in green walking on Ennis road, thought to be a leprechaun perhaps. Much of modern legend has mutated into actual individuals today who claim to have faerie blood, kindred, or to be faeries living amongst humans. This has led to many novels, books, and movies in the 20th century addressing this new lore. This however is not completely new, as many through history have claimed to be of Faerie lineage. A Faerie monarch in Clare was the โDonn of the Sandhillsโ near the Doogh castle near Lehinch, is listed as a fairy prince named Donn within a list of the divine race of the Tuatha De Danann and family of the Dagda, lineal descendant of the ancient Ana, Mother of the Gods. He was addressed with a political petition in 1730 by Andrew MacCurtin, a well known Irish scholar and antiquarian for neglecting the gentry and praying for any menial post at his court. He was never answered, lived under the hospitality of the Kilkee MacDonnells and the Ennistymon OโBriens. Donnโs heartless conduct supposedly met poetic justice as he lacked a sacred bard and became forgotten through history.
Changelings are another case and another type of faerie within the โFaeโ races that are commonly found in folklore and mythology. History worldwide refers to them or some derivative of the belief. Most of the folklore make faeries out to be extremely malevolient towards humans. Much of legend suggests that faeries are envious of humans, often wanting to steal the secrets of their magic, even to the point of changing out human infants with faerie children called โchangelings.โ The changeling would look โidenticalโ to the stolen child. The only way to tell if it wasnโt your child is if the personality suddenly changed inexplicably. This led to many folk customs, beliefs, spells, and practices to protect children from faeries. Sometimes, these were as simple as dressing up boys to look like girls, placing iron in the childโs bed, dropping a small drop of human urine on a child, keeping dirty water in the house, protective charms, and various woods, herbs, or stones.
Bibliography / References:
Boards.ie: ~ Fairy Forts. Website referenced January 2012. www.boards.ie.
Dunnings Pub: Folklore. Website referenced January 2012. www.dunningspub.com.
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Sinterklaas, Odin, Father Christmas, Sint Nicolaas, Sint Nikolaas, Kris Kringle, De Goedheiligman (The Good Holy Man), or Santa Claus, are they all one in the same? Outside of parallels to Odin, the “Santa Claus” we know today seems to be stemmed from the Dutch belief of a jolly old man that was the Christian Saint “Sinterklaas” accompanied by his blackened sidekick – Zwart Piet. Our story seems to take place in the frosty month of December when this gift giving or coal tossing jolly old man visits the good and bad kids around the world. The original “Sinterklaas” in Dutch tradition would visit the children on December 6th of every year – this quickly was taken over by North America’s Coca-Cola image of the same character as “Santa Claus” to take place on December 25th of every year instead. The original Dutch man would be a town resident dressed up as Sinterklaas – wearing a red bishop’s tall hat, cape, shiny ring, jeweled staff, and elegantly garbed mounted on a white steed with his sidekick “Black Peter”, Zwart Peit, or the Grumpus as a half-man, half-beast carrying a bag full of toys and coal. They would visit houses late at night and knock on doors delivering gifts or coal. The Grumpus would rattle chains and threaten to steal away the naughty children in his big black bag.
The Original Sinterklaas and Zwart Piet: Some say, the original Sinterklaas was modeled after the Germanic God “Odin” who presided over the traditions of Yule. This is believed to have come from pre-Christian times. The parallels modelled towards Odin come from the fact that Odin rides through the sky on his grey horse Sleipnir, and Sinterklaas rides the roof tops with his white horse of many names. Odin carried a spear and had black ravens as his attributes, and Sinterklaas carried a staff and was accompanied by mischievious helpers with black faces. Some of this come from the “Prose Edda” a 13th century manuscript that describes Odin riding an 8-legged horse named Sleipnir that could leap great distances which is compared to today’s Santa with flying sleigh and 8 magical reindeer. It is said, during Yule, children would place their boots filled with carrots, straw, or sugar near the chimney for Odin’s flying horse to eat. Odin would then reward the kindness of the children in exchange of Sleipnir’s food with candy and/or toys. This mutated to hanging stockings at the chimneys. Historically as a real person, there was Saint Nicholas (280-342), the Patron Saint of children who was a Greek bishop of Myra in present day Turkey. Sinterklaas was born in the 4th century in Myra, Asia Minor and became a bishop who was very fond of children. It is said that once a local innkeeper chopped up three young boys into a stew after they ditched paying for a meal at his restaurant. Once Nicholas heard about this, he went to the innkeeper and told him if could find one little piece of each boy that was good, he would perform a miracle and bring them back to life which he did. After that, Nicholas became Sinterklaas going around finding young children who were good to reward them. In 1087 his relics were translated to Bari, in southeastern Italy, where he became known as Nikolaos of Bari. Around this time he became the Patron Saint of Sailors. His legend and tales spread to Italy, Spain, and Northern Europe to where it was a widespread belief by the 11th century and he became the Patron Saint for Children, Unwed maidens, sailors, and the City of Amsterdam. He arrived in Amsterdam via ship on December 5th from Spain and is supposedly greeted by a group of Grumpuses. When one of them became his servant as Black Peter and joined him, is unknown. However, the tradition became so widespread in Holland to honor the old Bishop and Zwart Piet, that parties were established as get-togethers for present exchanges, candles, cookies, and pots of hot chocolate. Every year since on December 5th, people go down to the docks to greet him and great parades, parties, special songs, and pastries are done for his arrival in Amsterdam and Rhinebeck.
Traditions believing in Sinterklaas was brought by Dutch settlers to America both as St. Nicholas and the holiday Sinterklaas. In 1642, Henry Hudson built the first church on the Island of Manhattan and dedicated it to Sinterklaas. In 1664 when the British took over New Amsterdam, they also adopted Sinterklaas and merged it with their observations of “Father Christmas” and the “Winter Solstice”, and so St. Nicholas, Sinterklaas, and Father Christmas were merged into one. As America embraced the jolly fellow, and its literature popularized the mythology, made the myth more popular. Washington Irving’s 1809 Knickerbocker Tales made Sinterklaas a jolly old fella, and the 1822 Episcopal priest Clement Moore who wrote in his poem “A Visit from St. Nicholas” introduced a jolly old elf coming down a chimney on Christmas Eve riding a sleigh drawn by 8 tiny reindeer. So forth “Santa Claus” was born from the Dutch “Sinterklaas”. Norse mythology also spoke of a elf called “Nisse” or “Tomte” who would deliver Christmas presents throughout Denmark. He was described as a short bearded man dressed in grey clothes and wearing a red hat. “Father Christmas” in Britain, from the 17th century, was a jolly fat beareded man dressed in a long green fur-lined robe who represented the spirit of good cheer during Christmas, often as the Ghost of Christmas Present as depicted by Charles Dickens in his classic “A Christmas Carol”. After Americanization, he was popularized as a large heavyset white haired old man with jolly cheeks and a smile by the 1863 cartoon of him by Thomas Nast in Harper’s Weekly. White Rock Beverages used a red and white Santa to sell their mineral water in 1915 and their ginger ale in 1923, as well as imaged in red and white on the cover of Puck magazine. It was from this image, that Haddon Sundblom depicted him in his current image in a 1930’s advertising campaign by Coca-Cola to match their colors and logo.
Zwart Piet, or Black Peter, the Bel Snickle, the Grumpus, the Rupelz, Shab, the Krampucz is Sinterklaas’ cohert. Santa rewards the good children, Zwart Piet takes care of the bad kids. Sometimes they carried switches or coal with them in their darkened bags. Sometimes the threat of kidnapping bad children was made known at this time of year. Some say the Grumpus had black faces with colorful Moorish dresses due to the nationality at the time of Sinterklaas. These helpers, called “Zwarte Pieten” or “Black Petes” represented evil, as during the Middle Ages “Zwarte Piet” was a name for evil. The Saint or bishop travels in companionship with a frolicking devil – representing good and evil in their travels together. Early legend states that the Grumpus were derived from Odin’s two ravens, Hugin and Munin who always kept Odin abreadst of what was going on – and when Odin defeated evil, his helper Norwi, the black father of the night, carrying a staff of birch, came to represent the Zwarte Piet. These Grumpuses eventually evolved into the Elves at the North Pole that help Santa Claus in American lore. There is a “Piete” for every function – navigators, acrobatics to climb roofs or down chimneys, toy makers, and inventors. The image of the black faced Zwart Piet in the 1950’s was felt by many to be a racist depiction of slavery, causing further abolishing of the image and mutation into elves. Eventually as “St. Nicholas” or “Santa Claus”, the legendary man with his elves by the 1820’s were believed to live in the North Pole and such a homestead became popularized at the time by stories, songs, and poems.
Traditionally the holiday and lore surrounding Sinterklaas involve madarin oranges, hot chocolate, pepernoten, letter-shaped pastries filled with almond paste, chocolate letters of the children visited, speculaas, chocolate coins, marzipan figures, gingerbread, and cookies in the shape of Sinterklaas. Children traditionally leave Santa a glass of milk and a plate of cookies, though in Australia and Britain often left Sherry and mince pies instead, while in Norway and Sweden he is left rice porridge, and Ireland common Guinness or milk with Christmas pudding or mince pies. Children began writing to Santa Claus along with the evolution of mail. Eventually the post offices of most Western countries began handling the excess mail to Santa and some endeavour to answer each and every letter. In 1955, the Sears Roebuck store in Colorado Springs, Colorado accidentally misprinted a telephone number as a “Santa Hotline” to NORAD that led to NORAD developing a “Tracking Santa” program. Adults as well as children celebrate Santa throughout the world. Individuals dress up as Santa for charity drives, thrift stores, shopping malls, advertising slogans, publicity stunts, and drunken rampages or pub crawls called “Santarchy” or Santa Con. Some Christian faiths have recently started to boycott Santa due to his mixed Pagan and Christian roots or because of his representation for commercialism.
Bibliography:
Bowler, Gerry 2004 ยThe World Encyclopedia of Christmasย, Toronto: McClelland & Stewart Limited. ISBN 978-0-7710-1535-9 2007 ยSanta Claus: A Biographyย, Toronto: McClelland & Stewart Limited. ISBN 978-0-7710-1668-4
Illes, Judika 2009 The Encyclopedia of Spirits: The Ultimate Guide to the Magic of Fairies, Genies, Demons, Ghosts, Gods & Goddesses. ISBN: 9780061350245.
McKnight, George Harley 1917 “St. Nicholas – His Legend and His Role in the Christmas Celebration”
Sinterklaas Rhinebeck 2011 Website referenced December 2011. http://www.sinterklaasrhinebeck.com/.
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Lady Befana, the Italian Witch Santaย was a folkloric myth of a old woman who would travel around the countryside delivering gifts to children throughout Italy. It is believed that once long ago a woman named Befana was approached by the Three Wise Men just before the birth of Jesus. They asked her for directions to where he lay as they had seen his star in the sky, but she replied she didn’t know and offered them shelter for then night. Being the village’s best housekeeper and host, she was invited to go with the Three Wise Men to baby Jesus the next day – but she declined as she was too busy with cleaning chores. Just after they left, she had a change of heart and tried to find them unsuccessfully. It is believed that to this day she has been searching for the child and in her travels, leaves all the good kids toys, fruit, or candy and coal, garlic, or onions for the bad kids. It is perceived in Italy very much like most of the world believes in Santa Clause. However while modern Pagans throughout the world incorporate her into visiting their households on the Winter Solstice or Yule, according to Italian folklore – she’d visit the Italian folk around January 5th, during Epiphany Eve. It is theorized that she was named after the Italian “La Festa dell’Epifania” (Epiphany) Feast Day as a manifestation of the divinity. Folklorists suggest that she may be related to the Roman Goddess Strenia, who was often depicted as presiding over the New Year’s eve gifts which were called “Strenae”. Others have suggested her name being a mispronunciation of the Greek word “epifania” or “epiphaneia”, or after Bastrina, gifts associated with the Goddess Strina. Many times her gifts are depicted as being figs, dates, and honey – which were also commonly depicted or associated with Befana. She was depicted often being noisy, riotous, and licentious. She would visit the children and filling their socks hung at the chimneys with care with candy, figs, dates, or honey if the children had been good, or a lump of coal or dark candy if they were bad – just as was similarly depicted with Santa and the filling of his stockings. Sometimes it has been rumored that she’d sweep or housekeep a house before leaving if it was left messy. Instead of a glass a milk like children leave for Santa, they would leave her a glass wine and a plate with a few morsels of food. She is often depicted as a smiling happy soot covered old lady with a black shawl draped over her shoulders and riding a broomstick through the air, sometimes swooping down into the chimneys carrying a hamper filled with gifts and candy. She is supposedly “fairy” cloaked and not to be seen. If children do spy her, they will receive a thump from her broomstick as she doesn’t want to be seen. She is however an Italian national icon. Her figure is associated with the Papal States during Epiphany in the regions of Umbria, Lazio, and Marche with her residing in Urbania. Numerous festivals take place during this time of year celebrating the holiday with Befana images swinging from the main tower of the city center. One such festival, called the Feast of the Befana is held in the Piazza Navona in Rome every year. The National Befana festival is held in Urbania every year between January 2nd and 6th.
Another myth about her origin was that she was an ordinary woman with child whose death maddened her with grief. Once she learned about baby Jesus being born, she set out to see him, delusionally thinking he was her son. As she met him, she showered him with gifts. This pleased Baby Jesus and his gift to her in return was that she would be mother to every child in Italy. A Befana Choir takes place every Winter Solstice at the Kensington Market’s Festival of Lights parade in Toronto, Canada.
As gifts were commonly exchanged in honor of Ianus and Strenia during Roman times to celebrate the beginning of the year. This is a tradition that is believed to have influenced the Befana or Strenae myth. Other Pagan customs surround her legend including the stockings by the chimney, the Yule Tree, New Years traditions, and burning of a old lady character to represent the old year just passed in order to give space for the new one. Many European countries burn a puppet of a old lady at the beginning of the year with Celtic origins. There are also potential origins of her traced to Neolithic beliefs and practices, as well as sharing similarities to Perchta in Pre-Christian Alpine traditions. Some Saturnalia legends claim the Romans would go to the Temple of Juno on Capitoline Hill to have their augers read by Lady Befana, depicted as an old woman reading the augers. During Epiphany, a Pagan festival celebrating the Ancestors was often held and it is also theorized the origin of the Befanotti (representing the ancestors) going from home to home singing the “Pasquella” with the Befana coming down the chimneys took place. She is first found mentioned in classic literature in a poem by Agnolo Firenzuola in 1549.
Bibliography:
Abruzzo 2000: 2011 “Christmas in Abruzzo: The Befana”. Website referenced December 2011. http://www.abruzzo2000.com/abruzzo/traditions/christmas/befana.htm.
Bonvincini, Alice
2011 “The Befana Comes by Night …”; Italian American Digital Project: http://www.i-italy.org/16375/befana-comes-night/.
Calandra, John D. 2009 “The Legend of La Befana”. Italian American Institute. http://qcpages.qc.edu/calandra/community/commbefa.html.
Giglio, Michael 2008 “Taking Flight with Italy’s Holiday Witch”. Speigel Online: www.spiegel.de/international/europe/0,1518,596060,00.html.
Illes, Judika 2009 The Encyclopedia of Spirits: The Ultimate Guide to the Magic of Fairies, Genies, Demons, Ghosts, Gods & Goddesses. ISBN: 9780061350245.
Wikipedia: The Free Encyclopedia 2011 – Website referenced. en.wikipedia.org.
Articles can be purchased for use in magazines, print, or for reproduction on web sites. Photos are copyrighted and cannot be reproduced without permission of authors Tom Baurley or Leaf McGowan. Photos can be purchased via Technogypsie.com at Technogypsie Photography Services for nominal use fees. Restaurants, Businesses, Bands, Performances, Venues, and Reviews can request a re-review if they do not like the current review or would like to have a another review done. If you are a business, performer, musician, band, venue, or entity that would like to be reviewed, you can also request one (however, travel costs, cost of service (i.e. meal or event ticket) and lodging may be required if area is out of reviewer’s base location at time of request).
These articles/stories are done by the writer at no payment unless it is a requested review and the costs for travel, service, and lodging was covered – in which case, expenditure reimbursement will not affect review rating or content. If you enjoy this story, tale, article, or review and want to see more, why not buy our reviewer a drink to motivate them to write more? or help cover the costs they went through to do this review?
Canada’s Loch Ness Monster Caught on Tape? | ABC News Blogs – Yahoo! News.
A possible sighting of Canadaยs version of the Loch Ness monster at a lake in British Columbia has stirred up the legend of the sea creature long-rumored to reside there.
A man visiting British Colombiaยs Lake Okanagan claims he filmed video of what could only be the elusive monster, known to locals as Ogopogo. The 30-second video shows two long ripples in the water in a seemingly deserted area of the lake.
ยIt was not going with the waves,ย Richard Huls, who captured the scene on camera during a visit to a local winery, told the Vancouver Sun. ยIt was not a wave, obviously, just a darker color. The size and the fact that they were not parallel with the waves made me think it had to be something else.ย
Ogopogo is the Canadian version of Scotlandยs famous Loch Ness monster. The first recorded sighting of the alleged creature in Loch Ness was nearly 1,500 years ago when a giant beast is said to have leaped out of a lake near Inverness, Scotland, to eat a local farmer. Since then, the legend has taken on a life of its own through first-person accounts of those who claim to have seen it and in public imagination.
As with Loch Ness, the Ogopogo phenomenon dates back hundreds of years and is believed to have its origins in native Canadian Indian folkloreย with a creature called Nยha-a-itk. The locals would not cross the area of the lake where they thought the monster resided without an offering to feed the monster if attacked.
Ogopogo is most commonly described as a 40- to 50-foot-long sea serpent. There have reportedly been thousands of sightings of the monster through the years, including a marathon swimmer in 2000 who claimed he saw two large creatures in Ogopogoยs likeness swimming with him at times. The lake has been searched and no concrete evidence of the monster has turned up. Still, the legend of the lake monster lives on.
So, is the latest video just a ripple in the water or something more? Let us know your thoughts in the comments section.
Thor ~ a.k.a. “God of Thunder”, รรณrr (Old Norse), รunor, รunraz, or Donar (German), or รพonar ????? (Runic).
~ The Germanic and Norse God of Thunder, lightning, storms, strength, oak trees, protection of mankind, healing, fertility, and hallowing.
From earlier than the Ragnarok mythology onwards to the 2011 Hollywood blockbuster film of the same name, “Thor” has been a stable part of human history, folklore, and mythology. He is commonly depicted as a “God of storms, thunder, lightning, oak trees, and/or strength” in most of his history throughout proto Indo-European religions and faiths. In Academic literature, he is mentioned alot from the Roman occupation of Germania, during tribal expansions of the Migration Period, from the Viking Age, and to the incorporation of Christianity into Scandinavia as well as Ireland. The English day “Thursday” is named after him as “Thor’s Day”. He is often described as red haired (head and beard), muscular, and fierce-eyed carrying his war hammer “Mjรถllnir”, wearing his iron gloves “Jรกrngreipr”, sporting his “Megingjรถrรฐ” belt, and brandishing his “Grรญรฐarvรถlr” staff. He is the son of Odin and Fjรถrgyn (Earth). From his father Odin, he has several brothers. He was married to the Golden haired Goddess “Sif”, Lover to “jรถtunn Jรกrnsaxa”, father of the God/desses รrรบรฐr (valkyrie through Sif), Magni (through Jarnsaxa), Mรณรฐi (through an unknown mother), and stepfather of Ullr. He has two very close servants – รjรกlfi and Rรถskva. He has two favorite goats that pulls his chariot “Tanngrisnir and Tanngnjรณstr”.
Throughout Norse myth, “Thor” is mentioned in numerous tales, and is referred to as potentially upwards of 14 different names. He is often corresponded to the Gaulish God of Thunder “Toran” or “Taran” and the Irish God “Tuireann”. He has been attributed with living in three dwellings through his history which are Bilskirnir, รrรบรฐheimr, and รrรบรฐvangr. He is often depicted as “reckless” and notable for the mass slaughter of his foes. He invokes fear and terror in battle, and it is with the mythical battle with the dragon-like serprent “Jรถrmungandr” in Ragnarok that he is very popular. He also was written about much in Viking Age folklore as “Th?rr” and is where in written history, he is first known. This was the period of time when he was the most popular as a defiant response to Christianity trying to take hold in the lands where they fused. Many “Vikings” often wore talismans representing his war hammer to oppose Christianity. As most of German history was unwritten, much of the written lore about Thor in relation to the Germanic peoples was done by their conquerors, the Romans. Within these writings, he was often merged with the Roman God Jupiter or Jove, or Hercules as first found in the works of Tacitus. He appeared on Roman votive objects and coins dating in Germanic regions as early as the 2nd and 3rd century of the Common Era (C.E. / A.D.). The first recorded instance of his name as “Donar” was on the Nordendorf fibula jewelry in the 7th century C.E. in Bavaria. By 723 C.E., Saint Boniface felled a oak tree dedicated to “Jove” which was called the “Donar Oak” in Fritzlar, Hesse, Germany. In the 8th century, there were numerous tales about “Thunor” (Old English version of “Thor”), as well as the poem “Solomon and Saturn” and the expression รพunnorad (“thunder ride”). In the 9th century, the Old Saxon Baptismal Vow In Mainz, Germany records his name in directions on how to get Germanic Pagans to renounce their native Gods as Demons. By the 11th century, Adam of Bremen describes a statue of Thor in the “Gesta Hammaburgensis Ecclesiae Pontificum” that sits in the Temple at Uppsala in Gamla Uppsala, Sweden listing “Thor” as the ruler of the sky, governor of thunder and lightning, storms, winds, fine weather, and fertility. He was also described as looking like Jupiter. It is also at this time that two notable archaeological artifacts with runic inscriptions invoking Thor were created in England (aka “The Canterbury Charm” to call Thor for healing a wound by banishing a thurs) and Sweden (aka “the Kvinneby amulet” to bring forth protection by Thor and his hammer). By the 12th century, after Christianity took hold in Norway, Thor was still found heavily worshipped and invoked by the Norse for help. Iconography at this time of King Olaf II of Norway being christianized also held Thor’s elements and depictions. The 13th century “Poetic Edda” which was compiled from traditional sources from Pagan eras, Thor is mentioned in the poems Vรถluspรก, Grรญmnismรกl, Skรญrnismรกl, Hรกrbarรฐsljรณรฐ, Hymiskviรฐa, Lokasenna, รrymskviรฐa, Alvรญssmรกl, and Hyndluljรณรฐ. “Vรถluspรก” tells a tale and premonition of the future talking about the Death of Thor as he would be doing battle with the great serpent during Ragnarok and dying from its venom. It is after this that the sky turns black as fire engulfs the world, the stars disappear, flames will dance in the sky, steam will rise, the world will be flooded with water, and earth will appear again green and fertile. Through this rebirth, Thor reappears wading through the rivers Kรถrmt, รrmt, and the two Kerlaugar where he will sit as judge at the base of the Yggdrasil (cosmological world tree). He is then depicted as travelling “from the east” by means of a ferryman Hรกrbarรฐr who is Odin is disguise and is rude to him refusing him passage forcing Thor to walk.
He arrives at รgir’s home telling รgir he must prepare feasts for the Gods.
As I take a career and life journey’s “Walkabout” around Australia and Europe during the Summer of 2011, during my visit to the Australian National Museum I really for the very first time embrace the concept of the Australian Aborigine “Dreaming” and “Dreamtime” that I was first introduced to during my Anthropology of Religion class I took during my college years at Florida State University. Nevermore did the concept “sink” and “settle” in me more than at this time of my life that I could truly say in a “Stranger in a Strange Land’s” true essence of “grokking” the concept fully and spiritually. “The Dreaming” tells of the journey and actions of the Ancestral Beings when they were creating the natural world. An animistic narrative telling of a “timeless time” of formative creation and perpetual creating. This took place during a mythological era called “Dreamtime”. This is a sacred era when the ancestral Totemic Spirit Beings formed “The Creation”. The philosophy is infinite and demonstrates how the past and present is linked together to prophesize the future. The concept of “Dreaming” is often used to refer to a person’s or group’s set of beliefs and spirituality. The Australian Aborigine might refer to “Shark Dreaming”, “Kangaroo Dreaming”, or “Eucalypus Dreaming” and this would refer to particular natural items or life forms in their resident area or country, laying down patterns of life from which to follow. This creates their mythos, their creation stories, and their folklore as to why certain things have come to be. They believe that every person exists eternally in the Dreaming and represents both the spirit that existed before physical life began and is the spirit that exists after death as a “Spirit Being” or “Spirit Child”. The Spirit Being can only exist physically by being born from a mother, entering the fetus during the fifth month of pregnancy. Upon birth, that child is to become a special custodian of the land and country to which s/he was born, required to learn the stories, lore, and songlines of that particular place. Our natural world, especially that which is within one’s cultural heritage, race, and species, is what provides the link between the people and “The Dreaming”. The Act of Dreaming and the stories that are within them carry the truth from the past, blended together with the code for the Law, to operate and facilitate the present. Every story within “The Dreaming” weaved as creation through the “Milky Way” is a complete long complex tale, many of which discuss consequences and our future being. During the Dreamtime, the Australian Aborigines believed that the creators were both men and women who took on spiritual forms. These “cultural heroes and heroines” sometimes defined as spirits, other times as “God/desses”, would travel across a formless land, create sacred sites and significant places of interest during their travels weaving story and songlines that would guide the spirit beings they birthed in Creation. They joined together with various spirits to create the land, the waterways, the geographical features of the land, the skies, the seas, the plants, the animals, the stones, and all the other wo/men that exist. Every event that takes place would leave a record in the land. To the Dharawal, “Biami” the Great Spirit, went up into the skies to watch over their people and to make sure they obeyed his rules. Spirits habitating in waterholes, caves, and other spirit places to watch over or affect those people that lived near them. This was one of the reasons that another tribe would not conquer tribal lands for doing so would place them in a land full of strange and potentially hostile spirits. The Australian Aborigines believed in both good and evil spirits they called “Goonges”. Children would be warned not to go to certain areas for the “goonge will get them”. Same for the oceans, for they too contained spirits underneath the waters and explained deaths at sea, getting caught in a rip current, or attacks by various sea creatures. The Creators, or the Ancestral Spirits, were shape-changers who were half-human, both male and female, who used the powers, great wisdom, and intentions to create all of being. They lived and retired in the sky clouds. The Aborigine believed that every living creature were created by the Creators as “spirit-children” and/or “spirit animals” during the Dreamtime and were assigned to live in particular spirit places. They believed that their own birth was the result of a spirit child entering into the mother’s body and was brought into being during conception by the specific actions or designs of the creators to make spirit children in the Dreamtime. They also believed that after death their spirit would return to the spirit-place to await rebirth. It was in Dreamtime that the Creators and ancestral spirits created the world which we all live. The Australian aborigines embrace all of life and the phenemena that affects if as part of the vast and complex system of relationships that go back to the original acnestral Totemic Spirits of the Dreaming. The Dreaming establishes a culture’s and regional country’s laws, taboos, structures, and history in order to ensure the continuity of life and land in that area. Breaking these cause destruction to the areas that one’s spirit is meant to guard or caretake.
Upon wandering around the Australian National Museum in Canberra of the Australian Capital Territory, I discovered this fine bark painting. This unique Aboriginal folklore masterpiece consists of a application of ochres and polymer on bark with wooden restrainers attached to its rear. It was done in the 1980’s by Galuma Wirrpanda of the Aboriginal Manggalili clan in the Baniyala lands of the Northern Territory of Australia. It is the painting that tells the story about the Milky Way and the Crocodile according to Aboriginal myth. This painting shows the “milnguya” or “Milky Way” as a river. A constellation in the Milky Way is seen as “The Crocodile” which is surrounded by stars that represent the deceased members of the Aboriginal Manggalili clan. The overturned canoe and paddles refer to the drowned ancestors of the Munuminya and Yikawanga who found their way to the Milky Way by following string made from the fur of the possum Marrngu.
This mythos was also very sacred to the Ancient Maya. Displayed is the crocodile mouth in the Milky Way, representing a dark rift called the “Xibalba” or “The Underworld”. It has similarities to that which the Aboriginal Australians and the Mayans who noticed it and embedded into their lore as well. Each night, this constellation changes its orientation causing the Milky Way to become north/south oriented on some nights and then on others it alternates to east and west. This relates to Aboriginal creation stories. It is told that the date of present creation took place on August 13, 3114 B.C.E. (Before the Common Era) On this date, the hearth was laid out – three stars from Orion were put in place by the Gods. During Mid-August each year, the Milky Way would be right overhead and this change in orientation would be highly notable. It was on February 5, 3112 B.C.E., two years after the hearth was created, that the cosmic tree of creation was lifted up to the heavens. On the 5th of February every year the Milky Way would also align directly overhead showing changes that is opposite to the mid-August alignment). Many believe that the sky is seen as a re-enactment of creation. As the constellations move, so do the cycle of stories from dusk to dawn. When the Milky Way is aligned to the north and south, it represents the world tree. As it turns to east and west, it becomes the crocodile tree that manifests as a canoe carrying the maize Gods across the sky in the Mayan Myth.
A treatise in 1989 on “Haitian Zombies”. Exploring Wade Davis’ work in Haiti with the compound made from tetrodotoxin utilized by witch doctors in creating real-life zombies as slaves.
Experience the full text of Thomas Baurley’s classic 1989 research paper, now in a convenient PDF e-book. This edition presents Baurley’s in-depth study from Florida State University on zombies and zombification within Haitian Vodou, with focused discussion of Wade Davis’s primary research and the lasting impact of these stories and beliefs. Baurley traces the journey of the zombie figure, from early cultural accounts rooted in Haitian tradition through the modern fascination found in comics, books, and movies. Drawing on ethnobiological and cultural studies, this work connects scientific, spiritual, and social explanations for zombification, making it a valuable resource for both scholars and curious readers.
As someone who has spent years examining the intersections of folklore and science in the Caribbean, I recognize the rigor and balance Baurley brings. His paper treats both Haitian belief and Western interpretations with care, challenging stereotypes without losing sight of local meanings. This edition is well-suited for researchers, students, and anyone interested in how a single concept can bridge culture, science, and global storytelling.
Product Features
Complete PDF e-book of Thomas Baurley’s original 1989 research
Thorough analysis of Haitian zombies and Vodou practices
Detailed discussion of Wade Davis’s work, including empirical and cultural findings
Historical overview: From slave-era Haiti to modern media depictions
References and citations for academic use
Easy digital access and searchability
Suitable for academic and general audiences
Pros and Cons
Pros
Delivers original academic insight not found in mainstream texts
Balances ethnographic, scientific, and media perspectives
Includes thorough documentation and references for further study
Written in a style accessible to broad audiences
Available instantly in digital format
Cons
Focused mostly on research up to 1989, with limited coverage of newer developments
PDF format may be less preferable for those wanting a physical copy
Uses some academic language that may require extra attention from casual readers
Baurley’s “Haitian Horror” stands out for its careful research, direct tone, and honest respect for Haitian cultural realities. This document invites further discussion and collaboration, making it a strong addition to any collection on anthropology, folklore, or global pop culture. If you have questions, wish to share your own research, or wish to connect on related projects, please reach out via the provided contact links.
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Interested in the Original? Baurley, Thomas: 1989 Haitian Horror: Zombification as Myth or Reality?. Florida State University: 1989.
St. Michan’s Church Crypt, Dublin, Ireland
legendary inspiration for Bram Stoker’s Dracula
Vampires
A creature of lore, legend, folktale, and myth that is believed to be an undead human (human brought back from the dead) that either feeds on the blood or life force of living humans in order to survive. There is much controversy in the folkloric record on whether vampires either drank blood or just fed off the life energy of others. Some believe that “blood” is the best representation of “life essence” and is therefore what vampires need to survive. Vampires are mentioned and recorded in numerous cultures around the world, described in history as old as man him/herself. Older parallels of similar creatures in legend, such as the Old Russian “????? (Upir’)” seem to date much earlier at 1047 C.E. mentioned in a colophon in a manuscript of the Book of Psalms written by a priest who transcribed the book from Glagolitic to Cyrillic for the Novgorodian Prince Volodymyr Yaroslavovych calling him “Upir” Likhyi which translates to “Wicked or Foul Vampire”. Local and associated Pagan mythology suggests there was Pagan worship from the 11-13th centuries of “upyri”. There is mention of similar creatures throughout history in Greek mythology, Mesopotamian lore, Hebrew records, and Roman stories placing demons and spirits who fed on the life force of humans perhaps being the earliest vampires. Numerous world mythologies described demonic entities or Deities who drank blood of humans including Sekhmet, Lilith, and Kali. The Persians were the first to describe having blood drinking demons. Greek/Roman mythology spoke of the Empusae, the Lamia, the striges, the Gello, the strix, and the Goddess Hecate as demonic blood drinkers.
The documented case of Elizabeth Bathory who killed over 600 of her servants and bathed in their blood led to the reputation of her being a vampire. Same as with Vlad the Impaler of Count Dracula mythology of Transylvania who would impale his victims alive on upright stakes and would eat dinner while watching them suffer and slide down the poles in shrieks of torment. The Istrian (Croatia) 1672 legend of Giure Grando, a peasant who died in 1656, but was believed to have risen from the grave to drink the blood of the villagers and sexually harass his widow became a vampire-like legend. He was stopped by having a stake driven through his heart and then beheaded by the local village leader. Shortly after this legend, during the 18th century, a frenzy of vampire sighting in Eastern Europe went rampant including some notorious vampire hunting in Prussia (1721), Habsburg Monarchy (1725-1734), and the tales of Peter Logojowitz and Arnold Paole in Serbia.
Arnold Paole was a soldier who was attacked by a vampire. A few years later he became a farmer that died during harvest of his hay crop. He was buried and believed by the local villagers to be rising from the grave feeding off of them. The documented case of Plogojowitz, of a man who died at 62 only to return from the grave asking his son for food. Upon being turned down, the son was found dead the next day. Plogojowitz apparently had killed him as well as various neighbours by draining their blood. The Serbian tale of Sava Savanovic told of a man who lived in a local watermill that would kill the millers and drink their blood. This tale led to the creation of the 1973 Serbian horror film called “Leptirica”.
The term itself as “vampire” however was not utilized until the early 18th century during a time when vampire hysteria was rampant. The first use of the term “Vampire” came from a 1734 travelogue titled “Travels of Three English Gentlemen” published in the 1745 Harleian Miscellany according to the Oxford English Dictionary. The English term “Vampire” may have come from the french term “Vampyre” or the German term “Vampir”. These terms may have derived into the Serbian “??????/vampir”. During the early 18th century tales of vampires throughout Eastern Europe became rampant. Vampires were often associated as revenants of evil beings, suicide vicims, or witches; or from malevolent spirits possessing a corpse or being bitten by a vampire. It was during this time that the hysteria caused individuals, families, and communities to dig up the graves of suspected vampires and them mutilating the corpses, staking them, or conducting rites of exorcism. In 1718, after Austria gained control of northern Serbia and Oltenia, officials recorded local practices of exhuming bodies and “killing the undead”. Official recording of these practices from 1725 to 1732 led to widespread publicity of vampires. It was from this that led to many of the original vampire myths we have today that described vampires as either being in the form of a human, as a resurreced rotting corpse, or a demon-like creature roaming at night. Much of the hysteria was similar to the Witch Craze of the Inquisition. Neighbours would accuse the recently deceased for diseases, deaths, plagues, and tragedies that cursed the local village. Scholars at the time were steadfast that Vampires did not exist attributing the incidents to premature burials, rabies, or religion. However, the well-respected theologian and scholar Dom Augustine Calmet composed a 1746 treatise with reports claiming vampires did indeed exist. This was supported by Voltaire who claimed vampires were corpses who went out of their graves at night to suck the blood of the living, either at their throats or stomaches, after which they would return to the cemetery. This would lead the victim to wane, pale, and fall into consumption while the vampire would bloat, become fat, rosy, and become rejuvenated. They were disputed by Gerard van Swieten and the Empress Maria Theresa of Austria who passed laws prohibiting exhumation and desecration of bodies ending the vampire epidemics in Austria.
The “18th Century Vampire Controversy” or “Hysteria” gave birth to many fabricated myths and legends that lent stories about blood suckers evolving to the image we imagine of today when we think of “vampire”. Many of these images today come from writers, authors, and film. John Polidori’s 1819 novella “The Vampyre”, Bram Stoker’s 1897 novel “Dracula”, and the film “Nosferatu” are the main culprits for much of today’s image of a vampire, especially the pointed teeth, the sleeping in daylight, the drinking of blood, and sensitivity to sunlight. Stoker based much of his imagery and lore from former mythology of demons, faeries, and werewolves that he fit into the fears of late Victorian patriarchy. His book gave birth to a trend of vampire fandom that has lasted for over 100 years and still flourishing.
From Europe the vampire craze spread to parts of New England in the Americas, particularly Rhode Island and Eastern Connecticut. Paranoia and hysteria went rampant in the same manner as Eastern Europe’s 18th century Vampire Controversy. Documentation of cases with families accusing vampirism being the cause of the plague of consumption that devastated their communities. Families would dig up their dead to remove the hearts of suspected vampires. A very popular documented case was of the 1892 Rhode Island incident of Mercy Brown who died at age 19 of consumption, believed to be a vampire returning from the grave and feeding on her family and neighbours, was dug up by her father, had her heart cut out and burnt to ashes, only to be fed to her dying brother in attempts to save him from the rotting disease.
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St. Michan’s Church Crypt, Dublin, Ireland
legendary inspiration for Bram Stoker’s Dracula
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