Table of Contents
Preface to attune to the Quest ……………………………………………………… 1
…………………………………………… 5 Pond and Mountain …………………………………………………………… 18 The Frau-Holle-Chair at the “Morgengabe” …………………………………… 21 The Frau-Holle-Stones ………………………………………………………… 22 The Hilgershausen Cave (or Holle-Cliff) and the Witch-pond ………………… 23 The Frau Holle-Circuit in Hessisch-Lichtenau ………………………………… 27 The Frau-Holle-Fountain in Eschwege ………………………………………… 29 The Frau-Harke-Circuit of Myths ……………………………………………… 30 Frau Holle's Dream-Loop ……………………………………………………… 32 Frau-Holle-Hiking Trail ………………………………………………………… 34
…………………………………… 35 Black Elder (German: Schwarze Holunder) …………………………………… 35 Field Maple (German: Maßholder) …………………………………………… 39 Juniper (German: Wacholder) ………………………………………………… 41 The Linden Tree (German: Linde) …………………………………………… 42 Lady's Bedstraw (German: Liebfrauenstroh) ………………………………… 45 The Apple Tree ………………………………………………………………… 48 Mandrake (German: Alraune) ………………………………………………… 49 The Holly (German: Stechpalme) ……………………………………………… 53 The Parnassus (German: Herzblatt) …………………………………………… 55 Smoking – Incense ……………………………………………………………… 57 Drying and Crushing/Grinding ……………………………………………… 58 Incense of Frau Holle or Percht …………………………………………… 59 Nine Woods ………………………………………………………………… 61
………………………………… 65 Mother Holle …………………………………………………………………… 66 Goldmary and Pitchmary ……………………………………………………… 70 Little Golddaughter and Pitchmaid …………………………………………… 72 The Huldrsaga (Denmark) ……………………………………………………… 77 The faithful Nettle Spinner …………………………………………………… 79 The Gift of Frau Holle ………………………………………………………… 82 The old Frick …………………………………………………………………… 85 Goldig Betheli and Harzebabi ………………………………………………… 87 Macedonia 1: The Girl and the Twelve Months ……………………………… 89 Macedonia 2: Stepmother and Stepdaughter …………………………………… 92 The Power of the Fairytale Road ……………………………………………… 96 The different types of epic texts …………………………………………… 96 Psychology and fairy tales ………………………………………………… 98 The Holle fairy tale analyzed ……………………………………………… 99
……………………………… 101 Jacob Grimm …………………………………………………………………… 103 Frau-Holle-Pond …………………………………………………………… 103 Frau Holle and the faithful Eckhart ……………………………………… 104 Frau Holle and the Farmer ………………………………………………… 104 Kuhn and Schwartz …………………………………………………………… 105 About Fru Gode …………………………………………………………… 105 About the Old Frick ………………………………………………………… 106 About Frau Hulle with the Goldpods and Frau Holle in the Kyffhäuser ……106 The Bear of Abterode, also called the Death-Stone …………………………… 108 The Shepherd of Kröllwitz …………………………………………………… 109 Frau Holle shakes off her beds ………………………………………………… 109 Frau Holle and the Hollen …………………………………………………… 111 The White Lady of Haldenstein ……………………………………………… 112 Frau Hulle and Crooked Jacob ………………………………………………… 112 Queen Holle in the Kyffhäuser ………………………………………………… 114 The minstrel on the Kyffhäuser ………………………………………………… 115 The Night Spinner ……………………………………………………………… 116 Holle’s Eve …………………………………………………………………… 118 The Lady Hulle at Würzburg …………………………………………………… 119 Lower Franconia ……………………………………………………………… 119 Frau Hulli (Lady Hulli) ……………………………………………………… 119 The Frau-Hulli-Stone ……………………………………………………… 121 Old Clare …………………………………………………………………… 122 The drunken man from Röttbach …………………………………………… 123 With Frau Hulda in the Forest ……………………………………………… 123 The White Horse of Frau Hulde …………………………………………… 124 Tyrol …………………………………………………………………………… 125 Queen Hulda ………………………………………………………………… 125 Berchta caused Blindness …………………………………………………… 125 Berchta and the Wild Man ………………………………………………… 126 The Dark Valley …………………………………………………………… 126 The Kitten and the Miracle Ball of Wool ……………………………………… 127 Granny Evergreen ……………………………………………………………… 128 The ‘White Horse Woman’ from Baunatal …………………………………… 129 The Miner and his Wife ……………………………………………………… 131 Martha from the Meissner Mountain – A Pseudo-Folktale …………………… 133 Frau Holle as a matchmaker in Andreasberg ………………………………… 135 Frau Holle and the Kuckholz-Cliffs …………………………………………… 136 Frau Harke ……………………………………………………………………… 137 How the Thuringians got their Dumplings …………………………………… 137 The Blown-out Light ………………………………………………………… 139 The Juglet of Tears ……………………………………………………………… 141 Frau Perchta as a Begger-Woman at Radstadt ………………………………… 141 The hardworking Liese ………………………………………………………… 142 Queen of the Heimchen ………………………………………………………… 144 Perchtha, The Queen of the Ghost Children …………………………………… 145 Frau Berchta and the Children ………………………………………………… 146 A Berchta tale from Alpach …………………………………………………… 147 Frau Wolle – Frau Wulle ……………………………………………………… 147 The Hollen at Waldeck ………………………………………………………… 148 The Holle-Pond – A Pseudo-Folktale ………………………………………… 149 The Hertha-Wellspring at Binz and Prora ……………………………………… 152 Frau Frick‘s Doggy …………………………………………………………… 152 The Brunhild Stone …………………………………………………………… 154 Upper Hesse …………………………………………………………………… 154 The Frau Holle Hole at Frischborn ………………………………………… 154 Christ Child's Cradle …………………………………………………………155 The Wild Holle Hole at Seibertenrod ……………………………………… 155 The ‘Wild Woman Well’ at Einartshausen ………………………………… 156 The Wild Wife at Birstein …………………………………………………… 156 The ‘Wild Woman House’ in the Vogelsberg …………………………………… 156 The Woodruff ………………………………………………………………… 157 The Elderberry Miracle …………………………………………………………169 Frau Hilde‘s Snow ……………………………………………………………… 160 Fruit, Milk and Cake …………………………………………………………… 160 A Frau Holle Monument ……………………………………………………… 161 The Luttermaiden and Frau Holle at the Hausberg …………………………… 161 The pot of gold under the Elder ……………………………………………… 162 The Treasure in the Alcove …………………………………………………… 163 Lignite at the Hirschberg ……………………………………………………… 165 Karl Lyncker …………………………………………………………………… 166 Bells ringing and mysterious Rushing ……………………………………… 166 Frau Holle shifts a rock …………………………………………………… 168 Frau Holle has a Stone in her Shoe ………………………………………… 168 Spessart ………………………………………………………………………… 168 Frau Holle and the Farmer‘s Wife from Schweinheim ………………………168 The Sack of Flour …………………………………………………………… 169 The Plowshare Stone ……………………………………………………… 170 Frau Holle's High Pulpit ……………………………………………………… 173 The Elder-bush of Himmighofen ……………………………………………… 175 The Lady Venus ………………………………………………………………… 175 Baba Yaga ……………………………………………………………………… 180 Baba Yaga’s Fire ……………………………………………………………… 181
! …………………… 183 Jacob Grimm …………………………………………………………………… 184 Frau Holle wanders through the land …………………………………… 184 The Frau Hollen Bath …………………………………………………… 184 The Holzfrala ………………………………………………………………… 186 Vogelsberg ……………………………………………………………………… 187 At the wild “Weibsbild“ …………………………………………………… 188 The Frau-Holle-Hole at Frischborn ………………………………………… 189 The Hullewaatsch ……………………………………………………………… 190 Frau Holle and the Wild Hunt ………………………………………………… 191 Frau Holle and her Heimchen ………………………………………………… 192 The Night of the Hullefra in Schnett …………………………………………… 193 Frau Holle‘s Christmas ………………………………………………………… 194 Holle und the Christmas Child ………………………………………………… 196 The Frau-Holle-Pond …………………………………………………………… 197 The Carnival-Walkers from Germerode ……………………………………… 198 More Traces in Hesse ……………………………………………………………199 Franconia ……………………………………………………………………… 200 Bischofsheim an der Rhön ……………………………………………………… 201 Lower Saxony ………………………………………………………………… 202 The Harz ……………………………………………………………………… 203 Frau Harke …………………………………………………………………… 206 Laurentius Knappert …………………………………………………………… 208 The White Lady …………………………………………………………… 209 Fairy – Forest Lady ………………………………………………………… 209 Foretelling – Prophesy ……………………………………………………… 210 Flax – Spinning ……………………………………………………………… 210 Growth – Abundance ……………………………………………………… 211 Eggs ………………………………………………………………………… 212 Death Messenger ……………………………………………………………… 215 Perchta ………………………………………………………………………… 215 Perchten ………………………………………………………………………… 218 Markt Allhau ………………………………………………………………… 218 Zillertal and Tennegau ……………………………………………………… 220 Upper Styria ………………………………………………………………… 220 Berchtel Milk ……………………………………………………………… 221 Upper Carinthia …………………………………………………………… 221 Salzburg (state) ……………………………………………………………… 222 South Tyrol ………………………………………………………………… 224 Kirchseeon ………………………………………………………………… 225 Demonization ………………………………………………………………… 227 Trudberchta …………………………………………………………………… 228 As far as the Netherlands ……………………………………………………… 228 From anonymous sources ……………………………………………………… 231 Happy Celebrations with Frau Holle …………………………………………… 233 Lucia – Holle – Perchta ………………………………………………………… 235 From the confession of Diel Breull …………………………………………… 237 Boundary stones …………………………………………………………………238
" ………………………………………… 239 Rudolf Löwenstein: Frau Holle shakes her beds ……………………………… 239 Frau Holle is carrying the water ……………………………………………… 241 Old Saxon Rhyme: Frau Holle, Frau Holle …………………………………… 242 Heinrich Hoffmann von Fallersleben: ………………………………………… 242 …………………………………… 242 Julius Sturm: Frau Holle ……………………………………………………… 245 Frau Holle Song ……………………………………………………………… 245 The Stempe (The Story of the Stempe) ………………………………………… 247 Daz iuch Berhte niht trete (So that Berchta will not kick you) ………………… 248 August Kopisch: The Crossing of the Little Folk ……………………………… 251 Hunting Song ………………………………………………………………… 254 In the Hörselberg ……………………………………………………………… 254 A Riddle ………………………………………………………………………… 255 The Elder Bush ………………………………………………………………… 255 Hans Hoffmann: Frau Holle …………………………………………………… 257 Felix (and Therese) Dahn: Of Saint Nicholas Day …………………………… 258 Johann Wolfgang von Goethe: The Faithful Eckart …………………………… 261 Hermann von Lingg: Tannhäuser ……………………………………………… 264 Richard Wagner ………………………………………………………………… 266 1. From the Libretto of “The Götterdämmerung” (Twilight of the Gods) … 266 2. From the Libretto of “The Walküre” (The Valkyrie) …………………… 266 Friedrich David Gräter: Erdgöttin Hertha ……………………………………… 266 Iron Precht ……………………………………………………………………… 268 Working ban …………………………………………………………………… 268 Two Folk Songs ………………………………………………………………… 268 Frau Holle, Frau Holle ……………………………………………………… 268 Holle Holle Weide ………………………………………………………… 269 Russian Sun Song ……………………………………………………………… 271 Rudolf Baumbach ……………………………………………………………… 271 Frau Holde: A Poem ………………………………………………………… 271 Song of the “Hütes” ………………………………………………………… 274 Hugo Kaeker: Corn Spirit ……………………………………………………… 279 Contemporary Poetry …………………………………………………………… 280 Rex Schulz ………………………………………………………………… 280 Holle …………………………………………………………………… 280 Jürgen Wagner ……………………………………………………………… 281 The Storm ……………………………………………………………… 281 (Death and rebirth – reminiscing Frau Holle) …………………………… 282 Frau Holle ……………………………………………………………… 283 Gunivortus Goos …………………………………………………………… 283 She is Holle, Mother Hulda ……………………………………………… 283
# # …………………………… 285 Encyclopedias ………………………………………………………………… 287 Jacob Grimm …………………………………………………………………… 289 August Schrader …………………………………………………………………292 Laurentius Knappert …………………………………………………………… 293 Wolfgang Golther ……………………………………………………………… 297 Eugen Mogk …………………………………………………………………… 297 Paul Hermann ………………………………………………………………… 298 Elard Hugo Meyer ……………………………………………………………… 299 Richard Moritz Meyer ………………………………………………………… 301 Freiherr von Münchhausen …………………………………………………… 303 Julius Schmincke ……………………………………………………………… 304 Christian August Vulpius ……………………………………………………… 305 Wilhelm Vollmer ……………………………………………………………… 307 Walafrid Strabo ………………………………………………………………… 308 Alberus Erasmus ……………………………………………………………… 309 Burchard von Worms …………………………………………………………… 310 Viktor Waschnitius …………………………………………………………… 311 Alexander Stix ………………………………………………………………… 312 Various authors: Perchta and the Twelfths ……………………………………… 313 Hand Dictionary of German Superstition ……………………………………… 316 Holle unequal to Venus ………………………………………………………… 318 Om and Yr ……………………………………………………………………… 319 Martin Luther ………………………………………………………………… 320 Diana of Würzburg …………………………………………………………… 322 The Diana from the “Opfermoor” ………………………………………………327 The Diana-Holle Ornamental Disc …………………………………………… 329 Johannes Herolt ……………………………………………………………… 330 Regino of Prüm ………………………………………………………………… 330 Erika Timm …………………………………………………………………… 332 Water wells, Springs and Ponds ……………………………………………… 336 The Perchten-Parade – David Natko …………………………………………… 338 The Wild Hunt ………………………………………………………………… 340 Karl Christoph Schmieder ……………………………………………………… 342 The Meissner: Kitzkammer and Kalbe ………………………………………… 343 Summaries, Comments and Conclusions ……………………………………… 347 Regarding Researchers ……………………………………………………… 347 Regarding the many Names ………………………………………………… 348 Regarding “Holle“ as a Cover Name ……………………………………… 349 Regarding “Hel” …………………………………………………………… 350 Regarding “Frigg” ………………………………………………………… 350 Regarding “Diana” ………………………………………………………… 351 Regarding “Nerthus” ……………………………………………………… 352 Regarding “Hludana” ……………………………………………………… 354 Regarding “Frea”, “Frija”, “Friday” and the “Holle-Day” ………………… 355 Regarding “Friday” ………………………………………………………… 358 Regarding "Perchta" ………………………………………………………… 359 Regarding “Germanic”, “Celtic”, “Slavic” ………………………………… 361 Regarding a Powerful Goddess …………………………………………… 362 Regarding a Solitary Goddess ……………………………………………… 363 Regarding Holle and the Snow ……………………………………………… 363 Regarding the Meaning of the Name “Holle” ……………………………… 364 Closing anecdote: Pope Joan – Frau Holle …………………………………… 365
# $ # ………………… 367 Research Issues ………………………………………………………………… 368 Specialistic Vocabulary …………………………………………………… 368 Source Criticism …………………………………………………………… 369 Reconstructions …………………………………………………………… 369 Continuity ………………………………………………………………… 371 Cultural Interchange ……………………………………………………… 371 Pantheon ……………………………………………………………………… 374 % ! …………………………… 379 Frau Holle Dumplings ………………………………………………………… 380 Frau-Holle-Loaf ………………………………………………………………… 381 Frau Holle Cake ………………………………………………………………… 382 Frau Holle Tea ………………………………………………………………… 383 ! # $ % & % ……………… 384 Holle Crullers (Holderle) …………………………………………………… 384 ! # $ ……………………………………………… 385 % …………………………………………………………… 385 & % …………………………………………………………… 386 From Elderberries: Mush, Jam, Jelly, Syrup and Liqueur ……………………… 386 Elderberry Mush …………………………………………………………… 387 Jam ………………………………………………………………………… 387 Jelly ………………………………………………………………………… 388 Syrup ………………………………………………………………………… 388 Holle’s Liqueur ……………………………………………………………… 389 Frau Holle Flapjacks (pancakes) ……………………………………………… 389 Ancient Love …………………………………………………………………… 390 Holle’s Apple Fritters …………………………………………………………… 391 Perchta’s Punch ………………………………………………………………… 391 Holle‘s Juniper Rolled Roast ………………………………………………… 392 Woodruff Punch ………………………………………………………………… 392 Holle's Cocktail ………………………………………………………………… 393 Frau Holle’s Pie ………………………………………………………………… 393 Holle-Percht Soup ……………………………………………………………… 395 Frau Holle’s Snowballs ………………………………………………………… 396 Frau Holle Ketchup …………………………………………………………… 396 Holle- or Perchtaburger ………………………………………………………… 397
& ' ( ) * ………………………………………………… 399
+ ! …………………………………………… 403 Books and Articles …………………………………………………………… 403 Visited and used Websites ……………………………………………………… 408 Register of Illustrations …………………………………………………………409
* % + ; ; < ; õ works and those that do not claim such a status. This book may fall into both categories, ; % # + # ; > % õ some niche. % + + õ# + < > ; + # captivating to the author that he became increasingly involved in these topics, and that ? % ; ? õ @XX[ @ in 2006 which was published in its English translation in 2011. But even after that had been achieved, Frau, Holle never let go of him. His enthusiasm did not diminish, and therefore, ; % \ õ the author has written a considerable number of books, some have also been translated into other languages, or were directly written in other languages. In recent years, he became more and more 'tired of writing and research' and was looking forward to completely differ- ent activities. But when he realized that his "Goddess Holle" book needed a very thorough overhaul, he was really looking forward to it and has been happy to work on it full-time – he did and does not 'get tired' of dealing with Frau Holle on different levels. She is, among other aspects, so fascinating because she combines both a light and a dark divine side. If one looks at the Roman, Greek or Egyptian gods, it is striking that there are light gods and dark ones, gods of the upper world and gods of the underworld, Olym- pian and chthonic gods. But Frau Holle combines both aspects; She dwells and acts both in her 'underworld' and in the light; It is not for nothing that she is called a 'White Lady'. She rewards and punishes the living, depending on their behavior, but she also moves with a host (retinue), sometimes containing the dead, sometimes the souls of young children, # # \ ! < ^ õ# \
When a book is opened with the intention of reading it, usually it is started at the beginning and read on until the end. Of course this is also possible with this book and by doing it that way one can be sure to have read all of it. But with this book a different approach is also possible. You do not have to join in the 'spiritual walks' right from the start and follow those to the end. Not everyone can make a trip to the High Meissner mountain right now (Ch. 1), and it's not always the right time for botanical observations (Ch. 2). Anyone who thinks ; !# + _ õ + ! ; ; ;% õ # ? ? ; !\ On the other hand, those who are only interested in fairy tales, myths or folktales can just as well omit the wealth of information on customs, traditional knowledge or research. How- ever, if, for example, in a story in Chapter 4, the term 'pseudo-myth' appears in a narration by Karl Christoph Schmieder, then the section on that author should be read in chapter 7 to 1 understand why a pseudo myth is spoken of. And so there are several answers to possible questions that are answered on path 7.
In addition to the name Holle, other names are also presented, such as Holda, Hulda, Per- chta, Perahta, Woodfrala, Frick, Hullefraa, and many more, all of which have a certain õ# + < \ $ % % ; interlinked, are questions that this book tries to clarify. The readers are expected to have and use their own imagination and their speculative assets. A 'push' of one's personal boundaries of acceptance should be allowed in order to develop a profound personal opinion. This book is aimed at all people who are interested in Western and Central European myths, legends, folk tales, folklore, customs and other backgrounds, of course especially those who are entwined around Frau Holle.
Not only a different cover adorns this new published edition of "Goddess Holle". Many % > õ % % - + ? `õ ; !? + > ## and insights become available, then, if possible, a book should be revised. Exciting com- ments from readers and friends have surely also contributed their part. And thus, the time had come for a third edition. The second edition, whose contract with the publisher has been terminated meanwhile, was shortened at that time, especially the 7th ; õ \ { % + ^ % written partially similar things, and such overlaps then were shortened, summarized, so, that a handy book could be made, which could be pulled out of the jacket pocket while being on the road to 'consult' it. This third edition has been extended and supplemented considerably. The chapter "Hik- ing the Frau Holle trails" has been extended with more Holle walks. The chapter with the fairy tales became longer, as well as almost all other chapters which were changed consid- erably and supplemented. Since many people today have a backpack with them when they ! # ! # # ! ; ## ; ! õ \ Nevertheless, in spite of all expansions and additions, what is offered in the book it is lacking any completeness and that was in any moment neither the intention. The richness of sources is too comprehensive for that. Hence, a selection is offered, yet a very rich selec- tion, but nothing more. And for those who have really acquired a thirst through this book, the overview of the sources used at the end of the book is a good starting point to continue.
A quest is a search trip (exploration) and that is what this book is about. Its goal is to redis- cover an almost forgotten goddess. The journey could be mental in nature, but a traditional quest is (also) a real journey, and so, actually, many trips took place for this book. Travels through the country, through literature, through nature and 'spiritual journeys'. And like every quest, there were also wrong ways and travel companions. 2 This book describes the stations that readers can witness themselves, gives directions, allows them to gain knowledge and, in the end, hopefully supports them to form their own opinion. An opinion on and, hopefully, also a positive ‘emotional feeling' towards Frau Holle. It is about a powerful goddess and about what the search has brought ... and maybe then even a real relationship with this goddess arises – certainly, she herself would be happy about it. > õ ! ; < others of a recent date. There are books that contain fairy tales, including one or a few about Frau Holle. And there are really many books with folktales from almost all regions of Germany and neighboring countries which also contain many a myth about Frau Holle, Frau Perchta, etc. This book at hand contains quite a bit of all these facets and, in addition, other kinds of contributions. And every chapter, or, as it is called here, each Path, is a self- contained unit, although there are sometimes cross-references to pages in other chapters, ; õ \ What else is there to say? If you go on a hike, you retire from everyday life, and have provisions and something ready to drink. But because it is not advisable to go through so many paths in one run, there will probably be interruptions. Anyone who even does not want to leave Frau Holle during these pausing times can prepare meals or drinks related to Holle, because there are a number of dishes and drinks that are associated with her. A small selection is listed in ninth path from p. 379. When all the preparations are done, the journey begins, starting with a few guiding words. And when while going 'on the road' the term "parallel shapes or forms" comes to > # \ } õ# ~ Frau Hulli, etc. are all considered to be identical with Holle; Where this is not the case, when other independent identities are meant, that is then made clear.
Enough words of attunement now. The time has come to really start traveling the path of Holle, going along the pages of this book. Maybe, between the lines the love and the pas- sion can be sensed, with which it was written. The author would be very happy about that, because, although this is not the most comprehensive book he has written, nor is it the book that has cost him the most time and effort in research, it is the book that has most pleased him to work on. The completion did not give him, as was the case with his other books, a sense of relief and satisfaction, but instead a slight sense of regret dominated – he would have liked more to go on.
Usingen, Thursday, the 22nd day of August, 2019 Gunivortus (Guus)
3 There is also a direct and short path to the Kitzkammer, which is suitable for a quick visit, shown on the next map. The walk can either start at the parking near Hausen or from the parking at the Meissnerhaus; When the latter is used it can be chosen to go a shorter circu- lar route or to go back the same way. But no matter how to get there, the Kitzkammer offers an impressive insight into the history of the mountain massif "Hoher Meissner" and the Frau-Holle-Land. 11
Circular route to the Frau-Holle-Pond
, 3.5 miles (5,7 km) * 2034–2362 feet (620–720 m) above MSL - the former tavern “Frau Holle” at Schwalbenthal
This circular route is the longest and most comprehensive of all Meissner hiking trips. It is home to the greatest local Holle treasures such as the 'Frau Holle Pond', the Kalbe, the ‘Stinksteinwand’ (stinking stone wall), and the former "Haus Schwalbenthal". One should take time for this path and enjoy the varied nature with open eyes. House Schwalbenthal was the last building of a mining village, which originally counted about ten houses. By landslide, however, they were gradually dilapidated and had to be demolished. The name Schwalbenthal derives from 'Schwalmen' = Noise, probably because of the strong wellsprings that used to surface here, which around the turn of the century were grouped into the "Meissner Waterworks". A source chamber is located next to the Schwalbenthal house. Parallel to the driveway, the trail leads us under the former open pit lignite mining onto the foot of the Kalbe.
The steeply rising mountain > # õ high forest of beech, ash, syca- more and wych elm, which can be considered autochthonous there. The mineral-rich basalt weathered soil forms the loca- tion of a number of interest- ing plants, of which only the most striking are mentioned: as undergrowth the scarlet elderberry, Alpine currant and daphne; In the herb layer the hollowroot-birthwort, downy buttercup, lungwort, Chris- toph's herb, common Arum, perennial honesty, bitter-cress, 13 pitch fell down on Maria that she was completely covered with it. When Maria came home full of rage because of her ugly appearance, the chanticleer crowed towards her: "Kikiriki, here comes Pitch Mary! Kikiriki! "
And in disgust her mother turned away from her, and now she could no longer present her ugly daughter to other people; For she had been punished severely for her greed for gold. #$%
The folklorist and writer Karl Paetow (1903–1992) founded the Museum for German fairy tales and myths from the Weser Region (German: Deutsches Märchen- und Wesersagen- museum) in the spa town of Bad Oeynhausen, located in the German state of North Rhine- Westphalia (inside the triangle of the cities Hannover, Osnabrück and Bielefeld). Paetow in particular collected folktales and myths in his beloved Weser Uplands (German: Weserber- gland). He may well have found there the following fairy tale; It's a more unknown version of Grimm's wife, Holle Märchen.
Once upon a time a widower lived with his daughter in domestic harmony. In the evening 72 the girl liked to stay with the neighbor's child, whose father had died. Then the neighbor said: "Your mother is missing, and my daughter’s father is missing, my husband is missing and your father is missing a wife. Ask in my name if he would like to take me for his wife. Then we are all helped. And then you will drink red wine every day and wash your cheeks in white milk. "Thereupon the girl Ǽ to her father. The widower said: "I have already ( ) yet reach a conclusion. Now then, * ǽ Ǿ / ( leak water, I will try marriage one / * should be a warning to me.” The daughter did as her father had instructed her. And as she entered Ǿ 0 moisture had swelled the leather and shrunken the holes so that the water had not leaked out. So, the father took the widow for his wife. ǽ Ċ * * 2 3 / 2 4 ʿ drinking and water for washing. On the second morning, by the bed of the husband's daughter, there was red wine for drinking and water for washing, but by the step-sister's * * / 2 had completely changed. The husband's daughter found water to drink and water to wash. Red wine and sweet milk were now for the stepsister only. And that was the way it stayed. Now the poor girl had to do all the dirty work, and the stepsister could play / ( 7 ċ were about to spin, the evil sister made all kinds of mischievous trickery, and one night the spindle fell into the well. The stepsister started screaming angrily and blamed the husband's daughter for having done all sorts of evil things, and continued on, until the * / 9 * 2 * */ < Ǽ * - / Ǿ 7 2 2 ċ / 73
After having returned from the Fairytale Road, we are standing now at the beginning of a new tour, but with newly acquired knowledge. This knowledge may help us to cope with the overwhelming amount of folk- tales and myths. The attentive reader, who still has in mind the above- mentioned characteristics of fairy tales, myths, and the related literary genres, might sometimes wonder in the sub- sequent stories which epic type they actually belong to. With good reason, as some of the stories told in this chapter can almost be seen as fairy tales. But they are listed here in the folktales selection, because the narrative then had the purpose of a folktale: to represent the extraordinary, rather than to tell a beautiful story, even if fragments of fairy tales are rec- ognizable in the structure. In many of the texts of this chapter, aspects of old folktales are included as new retellings but these still belong to this chapter. Not only, but certainly also, because they often contain a geographical or temporal reference. ; > # + ++ õ as legitimate as those put forward here, because for some stories the term legend or myth could be argued well.
As a side note: All topographic names in the folktales below are located in Germany, if not otherwise stated. 101 We begin our new tour, like the whole quest, altogether on the High Meissner again, in northern Hesse, where many, (but certainly not all) stories concerning Frau Holle occurred. õ % + < + ! % ; { other areas, as they are offered by the Grimm brothers, and also by other, later authors. The Grimm's folktales are taken over here unchanged (translated of course), as well as those of + } õ \ from different sources and are retold in modern language, so that they are not only acces- sible to adults, but also can be read to children. It remains to be seen how old the different stories really are; Some may have originated a very long time ago, or only recently – this is not always conclusive from the sources. About that the following quote may give some more insight: We should be aware that the origin of this popular belief as being based in earlier paganism, usually presented as a fact, is actually an interpretation based on noth- ing more than assumptions and speculations. For too long, the previous heathen- ism was covered up by Christianity – this is sometimes called interpretatio chris- tiana which caused the disappearance of the possible pagan aspects from memory and consciousness. This is all the more valid because popular belief (folk belief) is 2 ) respective times. The popular belief of the 18th Century is the popular belief of that very century and not the one of the 12th or the 8th Century […] Fairy tales and legends as a carrier of information about pagan times theoretically could belong to 2 9 7 * which the corresponding pagan events still were real parts of the practiced religion 7 2 2 / D 7 7 ǽ ċ 0 / Ċ 2 * 7 * 2 0 7 / D Ċ 7 7 pagan beliefs and customs “survived” through the many centuries of the Middle Ages until today. A romantic idea, but not realistic. […]
7 2 2 E G ǽ G * *- ǽ * for a long time already: Ihpvrsyxy r H 0 (37 7 G * / H * ʹ 2 2 7 0 ʹ ) * for centuries from generation to generation and, with that, faithfully handing on 2/ ǽ of folkdom, folklore and folktales meanwhile has departed from the 'superstition' of 102 oral traditions that can bridge centuries or even millennia. Folk tales must be taken seriously as literary products of the time in which they were recorded or formed. Older studies of folklore, which did not see folk tales as literary documents from (in most cases) the 19th Century, but instead were focused on the wish to 'recognize' old demotic, traditional conceptions and views and corresponding narrative motifs. G D U V H V / X %% XZ
But now to the folktales, and we begin, similarly to the fairy tales, with those which Jacob Grimm told.
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Frau-Holle-Pond
In the Hessian mountains of the Meissner mountain range, many things bear witness to ancient times merely with their names, such as the Teufelslöcher (Devil's Holes), D _ ċ G ` 2 H V j / ċ 2 2 ǽĊ2 q 2 4 9 2 7 horses immersed in it. From this Holle the people tell many things, both good and bad. Wives who come to step in the water are made healthy and fertile. The newborn children _ x` / H cakes that she has deep down in the pond, and that what grows in her incomparable gar- den, she shares with those who meet and please her. She is very neat and keeps a good household. When it snows there where the people live, she shakes her bedding, and that Ǿ * Ǿ2 / D 2 2 * - 2 Ǿ 0/ 7 2 gives spindles and she even spins for them overnight, so that in the morning the reels are / D Ǽ * 2 7 * / Hard-working people, who carry water to the kitchen early in the morning in clean-raked * ǽ 7 / D * q she turns into darlings of fortune, the bad ones to changelings. Every year she wanders 2 7 2 ǽ 7 through the forest at the head of the Wild Hunt. Sometimes she shows herself as a beau- tiful white dressed woman in or at the surface of the middle of the pond, sometimes she is invisible, and then only the ringing of bells and sinister noises from the depths of her pond can be heard. 103 !
On the occasion of their special exhibition "Frau Holle – Myth, Fairy tales and Lore in Thuringia (originally: Mythos, Märchen und Brauchtum in Thüringen), the German web- site of the "Meininger Museen" (Museums of the town Meiningen) published the following folktale in 2009/2010: There was a time that fairy tales did not play such a big role as the folktales whose claim to reality is considered stronger. This short narrative of unbelievable, fan- tastic events is either constructed as a true report or based on actual events. Even * 9 H V / ( | D } Ċ 2 H V H j / H 0 7 jT= * 2 / The mother's distress knew no bounds, so much did she cry over the death of her ċ / * 7 people called Perchten-time. Perchta suddenly passed by, accompanied by an im- mense crowd of children's souls. At the end of the procession came the deceased ) ǽ tears. It was so heavy and hard to carry that it could barely follow the others. The woman wanted to help the child go over a fence and only then did she realize that it was her own child. And then the child said to her that it would not be able to 2 ) / had to endure once more all the pain, but then she went away, and she did not cry a single tear anymore.
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The belief in the kind and benevolent work of Frau Perchta has always been wide- spread in the whole area of Salzburg in Austria. She was well-disposed to the peo- ple if she was not approached in a cheeky or outrageous manner. Ċ 2 from the town of Radstadt. On his way he encountered an old woman, who sat at the edge of the road and, leaning on an old basket, sobbed sorrowfully all the time. U 2 7 2 2x * 4 he stopped beside the old woman. "Your basket may have become too heavy for you! Well, come with me, I will carry it for you." * 72 q ( 0 2 2 * U 2 2 2 141 At the town of Schulenberg, a big Water Lady sits in the "Festenburg pond", and / H 2 Ǿ are picked up by the people of the town. ( 7 G 3) 3 (throws) the children into the pond and that the 'Children's Lady' pulls them out, 2 Ċ ċ U 2 * * x | (ʿ * * 2 * ċ / D 7 - V * < / U - ever drinks from it never leaves Hornhausen again. Likewise, at the village of Wippe a spring comes from the mountain, and everyone who has drunk from it cannot leave that place anymore. And when it is snowing in the small town of Wildemann, while referring to Frau V 2 7 * /
And so is the information taken from H. Pröhle’s essay.
Frau Harke
The name "Frau Harke" is another name for Frau Holle, sometimes that name is referred to as a 'par- õ# ?\ + ! knowledge about Frau Harke or Herke(n) can be found includes the city of Magdeburg and its sur- roundings, and the regions Südaltmark, Havelland, Ruppin, Süduckermark and Flaming. Frau Harke was there for many people seen as a protector of õ + + nature. She rewarded diligence and good behavior and punished laziness and evil. The people imag- ined Frau Harke as blond-haired giantess with tre- mendous abilities and dimensions. In the town of Grochwitz she appears at Carni- val as a scarecrow to frighten children. Mostly she is mentioned in activities such as contaminating the õ; # \ } of Cammern Frau Harke appears as a giantess, and is associated with migration, crossing a river and 206 preventing the building of churches. Quite often she is considered to be a forest Lady, and all the animals of the forest are under her authority. In the Uckermark of Harke it is said that she had introduced there the cultiva- tion of beets. The highest hill near the city of Kamern is called the "Frau Harken- berg" (Frau Harke mountain)' and by going over the "Frau Harkengr- und" (Frau Harke Ground) there, the Schönfeld Lake is reached. And there is a "Frau Harke Grube" (Frau grass grows there, known commonly as European feather grass or Orphan maidenhair (Stipa pennata) but in that Lake region it is called "Frau Harkengrass". According to a folktale, Frau Harke is said to have had the inten- tion to throw a very large stone which lies at the "Frau Harke hill" on the Brandenburg Maria church, which is visible in the distance. But because the stone was very greasy, it slipped out of her hands and fell down. In her anger the stone got a deep hole and, even in dry times, in that stone there is often still water. The badger is protected by Frau Harke. Despite that, once a few shep- herds went on the Frau Harke Hill to catch badgers because they considered there were too many of them there. After they had caught one and had put it in a sack, they heard a voice coming from inside the hill, calling: "Quêms, quêms!" Another voice answered, "What's # $ sow." Thereupon, the shepherds became frightened, and hurried home. There they saw, that the animal they had caught indeed had only one eye. Then they knew that the voice they had heard was Frau Harke, because such 'sows' are her badgers. Since then, hunters there may have been very cautious not to shoot badgers. 207 ^ Z
Even one of the most famous sons of Germany devoted himself in a poem to the Frau Holle folktales. Anyone who has read the tale about the faithful Eckart can easily understand from where Goethe took his inspiration for this poem. Yet, he can not have owed his knowledge to the Brothers Grimm's folktale collection, for they published their version of the that folk- tale in their "Deutsche Sagen" only in 1816 (1st edition), while Goethe had already written his poem in 1813. Of course, according to the similarity between Grimm's folktale and Goethe's poem, it would be possible that both used the same source. The English translation of Goethe's poem is by Edgar Alfred Bowring (1826–1911).
1. Oh wären wir weiter, oh, wär ich zu Haus! Sie kommen, da kommt schon der nächtliche Graus; Sie sind’s, die unholdigen Schwestern. und lassen nur leer uns die Krüge.
"Oh, would we were further! Oh, would we were home The phantoms of night tow'rd us hastily come, The band of the Sorceress sisters. They'll drink, though with toil we have fetched it, the beer, And leave us the pitchers all empty."
2. So sprechen die Kinder und drücken sich schnell; Da zeigt sich vor ihnen ein alter Gesell: Nur stille, Kind! Kinderlein, stille! Die Hulden, sie kommen von durstiger Jagd, Dann sind sie euch hold, die Unholden.
# Ǿ When suddenly an old man appears in their sight; % & # ( # & ( From hunting they come, and their thirst they would still, So leave them to swallow as much as they will, And the Evil Ones then will be gracious." 261 ^ [ [
This path is the longest part of our quest. It is a trail of thoughts and considerations that leads # ö & * in the end, a rich accumulation of new 'knowledge' about our goddess will be the deserved reward. We should keep in mind that in almost all cases it is speculation, assumptions, hypotheses and theories, which are often historically presented as facts, but certainly not seen as such from the point of view of a current scholar in the related science. Well, let's pluck up some courage, drink a glass of elderberry juice or wine, and then + &
From the 13th century onward there are a quite a few mentions of Holda or Perchta, with Perchta occurring more often than Holda; This is generally attributed simply to the fact / areas of Frau Holle. In this era there are also documents that equate Holda and Perchta, as for example, a manuscript from the beginning of the 15th century, located in the University 0 # 4 < # <= < Berchte), must fast for a year on all weekdays. In contrast, there is little evidence of Holda or Perchta from before the 13th century. There are several reasons for this: The further we go back in time, the greater the chances that texts will be lost, either by ö & Unlike today, much less was written down in the early Middle Ages and Late Antiq- uity. It was not until the 13th century, when occidental mendicant orders (which were dedicated to pastoral care for the laity as their main task) had come into existence, that there were many direct contacts between those who could write and the ordinary people. Previously, the focus of church work was in the hands of the so-called world-cleric, who had little direct contact with this population. The clergy lived mainly in their own <# - & ? < @ & C - bers of the world-clergy 'regulated' the behavior of the people from above by means of the binding regulations of the councils, synods and decrees of bishops. Masses were read in Latin and the Christian doctrine conveyed through pictures. Only through the direct contact by members of monastic orders with the rural popula- 285 tion did much of the folk knowledge and customs come to light, and the writing down of this knowledge had its beginning.
From the time before the 12th century, the mention of Holle by Bishop Burchard of Worms (p. 310) may be accepted as certain. Although the 9th-century Walafrid Strabo (p. 308) information is controversial, it is here also considered secure. Since the 19th century, researchers such as Jacob Grimm and others have not stopped writing down the remaining oral stories about Frau Holle. They have also tried to determine the basis of this tradition. Four points were particularly important to them: V V X $ < + Frau Holle was known by many different names. It has been said that Frau Holle is a goddess, even an important one; She is said to have played a leading role among the Germanic peoples. X / is mainly associated with legends and customs around the few days before and after the New Year. The ruling Christian religion has dealt with the belief in Frau Holle among the people and the accompanying customs in many ways. It should not be forgotten, however, that nineteenth-century mythology researchers often consciously sought to add references to Christianity, for they certainly felt that they were representatives of the Christian West. For them, Germanic mythology was merely a subject of research for the purpose of gaining a national (German) identity.
Some references to these relationships were already offered earlier in this text, but they were meant as a background and a short explanation, and therefore were rather incidentally & V [ 4 @ \ # & V Well, that is just a pious hope, because, unfortunately, different opinions exist among the various researchers, starting with Vulpius at the beginning of the 19th century, and up until the author of this book. In truth, that's not surprising in itself. In general, modern research of mythology, folklore and folktales deals mainly with inter- pretation, and that keeps plenty of space open for speculation. History has shown that such a situation can lead to abuse, such as when the ‘National Socialists’ (Nazis) appropriated _X _ $ & 4 their views, they simply rewrote it, or made it suitable for their use by adding new, appropri- ate fantasies from a so-called 'heritage memory'. To explain this in more detail falls outside the scope of this book, especially as in the last few years quite a bit has been published about it. A more detailed account of the links between Germanic mythology and National Social- ism is contained in the book "Germanic Magic" by your author.. And thus, because there are several different answers to the question of who Frau Holle 286 # + & in tales in order to deliberately not mention her 'true' name – for the sake of the old faith, to say that name means calling her. The list of characteristics and properties attributed to this goddess over time is even much longer.
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Already on page 323 the hypothesis was explained that "Holle" was the code name (cover name, or alias) of a powerful pagan goddess whose name should no longer be spoken out loud in the Christian era, or it was believed that the clerics themselves did not want that. The development described has a parallel in early Antiquity, around the time of the founding of Rome. In central Italy, the tribe of the Latins dominated a larger area at that time, mainly in the form of interconnected cities which included the city of Rome. Each of these cities had a goddess whose name was not allowed to be spoken. It was the opinion that the city would be helpless and at the mercy of any enemy, if they knew the name of the city goddess and could then "call her out". In this way, the Romans, under their general Quintus Fabius Gur- ges, would have conquered the city of Bovianum, the capital of the Samnites, after they (by betrayal) had learned the name of their goddess. The name of the corresponding Roman goddess of protection was also secret and still in the 1st Century CE a man is said to have been sentenced to death, after he spoke that name out in public. Instead of her name, the respective goddess was addressed with the adjective for gra- cious, clement, or lovely, which, in Latin translates as "Venus". Over time, this adjective became a (pseudo) personal name and even today people believe that "Venus" is the name of a Roman goddess. Meanwhile, the real names of the respective ancient Italian goddesses disappeared into the mists of history; No one knows them anymore. This supports the assumption that "Hulda" or "Holle" were evocation names of a benev- olent, gracious, mild pagan goddess whose name, for whatever reason, was not recorded. It is quite possible and reasonable that similar practices were applied in the pre-Christian Scandinavia, because the names of the supreme god and goddess Freyr and Freyja are, in the strictest sense, not personal names, but instead can be translated as 'Lord' and 'Mistress', and by that designation they were called. And also, in the Jewish religious practice, since the 2nd century BCE there has been a taboo against pronouncing the name of their God.
If it is accepted that the name Holle (Holda, and Hulda) was originally a cover name (or an _ _ the goddess. Therefore, in some sections below, some goddesses who are associated in the [ # # # ö & 349 ɡ ɢ
The connection which is seen in some places by different authors between the designa- tions of Holle and Hel does not necessarily have to do with the Scandinavian goddess Hel. In current and older German and Germanic languages Hel, Helle, Heluis mean to lighten, ö # ö are like 'little suns'. On the other hand, it is not really outrageous to expect some aspects of Hel to belong to the rich aspectarium of Holle, others may rather see it the other way around. Nevertheless, an equation of the goddess Hel with Holle is to be rejected; The mythological representa- tions of the Norse Hel and the information that folktales and customs give us about the Central and Western European Holle are too different. Together with the meaning of Per- chta (luminous, bright) and the repeatedly mentioned appearance of Frau Holle as a "white Lady" or as brightly shining, an interpretation of this goddess of the European mainland as a goddess of light would not be too far-fetched. ɡ ɢ
Repeatedly the question has been asked as to whether it would be correct to equate Frau Holle with the supreme Scandinavian goddess Frigg, Odin's wife? Or would it more correct to assume Holle to have the characteristics of different Norse goddesses? Or perhaps noth- ing of both? The opinions of researchers are divergent. There are reasons pro as well as against the [ & # # # exist. In parts of the neoPagan movement of today, people are convinced that Frau Holle is an emanation of the Earth Goddess. The expression 'Earth goddess' quasi proves that she is the goddess of a nature religion, for back then the people still lived in an analogous world & } ö them to heaven and introduced a "priesthood" – This belief is in itself legitimate because it concerns a religious conviction, a belief for which historical or mythological evidence is ultimately not an issue. The question can also be put differently: Has Holle actually emerged from the Norse goddess Frigg, or her Saxon equivalent Frija? About that the following can be noted: The classical sources which tell us about the ancient Germans are sparse and ambiguous; In that it is a matter principally of acounts of the Germanic peoples who had contact with the Greeks and Romans. This was mainly those few tribes to the south of the North German Plain. Like so many other sources from the Middle Ages, the Nordic sources from Iceland, 350 Sweden and Denmark are not really reliable, especially if they are dealing with topics other