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Schrat

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

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

Schrat as Carnival costume.

Etymology

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

The German term entered Slavic languages and (via North Germanic languages) Finno-Ugric ones as well. Examples are Polish skrzat, skrzot (domestic sprite, dwarf),[6] Czech škrat, škrátek, škrítek (domestic sprite, gold bringing devil/mining sprite[7]),[8] Slovene škrat, škratek, škratelj (domestic sprite, mining sprite), and škratec (whirlwind, Polish plait) as well as Estonian krat (domestic sprite, Drak).[9][11]

Medieval attestations

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See also: § Middle High German literature

The Schrat is first attested in Medieval sources. Old High German sources have scrato,[12] scrat,[2] scraz, scraaz, skrez,[1]screiz, waltscrate (walt = forest), screzzolscratto, sklezzo, slezzo, and sletto (pl. scrazza, screzza, screza, waltscraze, waltsraze).[5]

Middle High German sources give the forms schrat, schrate,[12] waltschrate,[5] waltschrat,[2] schretel, schretelîn,[1] schretlin,[2] schretlein,[13] schraz, schrawaz, schreczl,[1] schreczlein,[13] schreczlîn[1] or schreczlin,[13] and waltscherekken (forest terror; also the pl. schletzen).[5]

In Old High German sources, the word is used to translate the Latin terms referring to wood sprites and nightmare demons, such as pilosi (hairy sprites), fauni (fauns), satiri, (satyrs), silvestres homines (forest humans), incubus, incubator, and larva (spirit of the dead).[14] Accordingly, the earliest known Schrat was likely a furry or hairy fiend[12] or an anthropomorphic or theriomorphic spirit dwelling in the woods and causing nightmares.[15]

Middle High German sources continue to translate satyrus and incubus as Schrat, indicating it as a wood sprite and nightmare demon, but another vocabularium glosses Schrat as penates (domestic sprite).[16]

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

Diminutive forms

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The Schrat is known by numerous diminutive forms, many of which take on the sense of Alp, a nightmare demon. That is to say, many of these carry the sense of an Alptraum (oppressive dream, nightmare) demon or sickness demon especially in the south (Cf. § Nightmare demon). But Schrat diminutives may also refer to a house spirit (kobold, cf. § Nightmare demon) or a stable-haunting being (that haunt stables and homes, shearing manes, braiding elflocks, and suckling on livestock and human mothers).[18]

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

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

Wood sprite

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

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

The Austrian Schrat or Waldkobold (pl. Schratln) looks like described above, is small and usually solitary. The Schratln love the deep, dark forest and will move away if the forest is logged. The Schrat likes to play malicious pranks and tease evilly. If offended, it breaks the woodcutters' axes in two and lets trees fall in the wrong direction.[39]

In the Swiss valley Muotatal, before 1638 there was an Epiphany procession called Greifflete associated with two female wood sprites, Strudeli and Strätteli, the latter being a derivative of Schrat.[12]

Mining demon

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A Schrattel can be a Goldteufel (gold devil) which brings gold or silver from the Pusterwald, according to a legend collected from Birkach forest (in Spielberg, Styria).[40]

Nightmare demon

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Main article: Alp (folklore)

The Alp of German folklore, in the strict sense, refers to an Alptraum (nightmare) causing demon, and is associated with pressure like a horse is riding on the sleeper, with stifling against the pillow, and hence respiratory and other sicknesses.[41][a] This tends to be known by the name Schrat or its variants in Southern Germany and Switzerland, especially in regions with Alemannic dialect. [19] Such a demon is also considered a sickness demon,[19][42] as explained above.

The Alptraum nightmare was known locally under diminutive names such as Schrättele:[19] Schrättel in Switzerland;[43] or Schrättlein;[18] Schrattele, Schrettele in Upper Swabia;[44][42][18] Schrecksele around Horb (district) [de], Bühl, Wurmlingen in Swabia,[44][1]: 25)  or Schrätzmännel[b] in what is now Muhlbach-sur-Munster, Alsace.[46][19][c]

Other forms are: Strädel,[47][19]: n19)  Schrätele, Schrätel, Schrattl, Schrattel,Schratel, Schrättlig, Schrätzel; Schreckle, Schrecksel;[19] (corrupted forms based on German Schreck = fear or fright), Scherzel (a corrupted form reminiscent of German Scherz = jest),[1]: n22) [48] Rettele, Rätzel, Ritzel,[19] Letzel, and Letzekäppel (Käppel = little cap),[1]

In Baden, the Schrättele enters by crawling through the keyhole and sits on the sleeper's chest.[49][d] It enters and exits through the keyhole in Swabia as well.[18][22] It can also enter through the window as a black hen.[50]

Often, the nightmare demon Schrat is in truth a living human. This Schrättlich or Schrätelhexe (Schrat witch) can easily be identified due to their characteristic of eyebrows grown together, the so-called Räzel.[51]

In Swabia, the Schratt is a woman suffering from an hereditary ailment known as schrättleweis gehen or Schrattweisgehen (both: going in the manner of a Schrat) which is an affliction usually inherited from one's mother. The afflicted person will have to step out every night at midnight, i.e. the body will lie around as if dead but the soul will have left it in the shape of a white mouse. The Schratt is impelled to "press" (German drücken) something or someone, be it human, cattle, or tree. The nightly Drücken is very exhausting, making the Schratt ill. Only one thing can free the Schratt from her condition. She must be allowed to press the best horse in the stable to death.[52]

According to other Swabian belief, the nightmare-bringing Schrat is a child died unbaptized. In Baden, it is a deceased relative of the nightmare victim.[53]

In Tyrol, however, it is believed that the Trud is the nightmare demon of humans while the Schrattl or Schrattel torments the cattle.[54]

In Switzerland, the Schrättlig sucks the udders of cows and goats dry and makes horses become schretig, i.e. fall ill.[55] In Swabia, the Schrettele also sucks human breasts and animal udders until they swell, tangles horse manes, and makes Polish plaits.[18] In Austria, The Schrat tangles horse tails and dishevels horse manes.[56]

The Schrat is further known to cause illnesses by shooting arrows. Its arrow is the belemnite (called Schrattenstein, Schrat stone) which is also used to ward it off.[57] Beside the Schrattenstein, it also fears the pentagram (called Schrattlesfuß, Schrat foot in Swabia) and stones of the same name with dinosaur footprints.[18] The Schrätteli can be exterminated by burning the bone whose appearance it takes when morning comes.[58] The same is true for burning the straw caught at night, for in the morning it will become a woman covered with burns and never return again. If it is cut with a Schreckselesmesser (Schrat knife), a knife with three crosses on its blade, the Schrettele will also never return again.[59] The Schrat can further be kept out of stables by placing a Schratlgatter (Schrat fence) above the stable door. This is an object made from five kinds of wood looking like an H written inside an X. A convex mirror called Schratspiegel (Schrat mirror) also works the same way.[56]

Domestic sprite

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See also: Kobold § Cretin names

Middle High German literature

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In the Middle High German story "Schrätel und Wasserbär" (13th cent.), the kobold[13] haunts a peasant's house, but the Danish king lodges there with the polar bear, and after the encounter with the "giant cat" the spirit is frightened away.[17]

A version of this story set in a miller's house in Berneck (Bad Berneck im Fichtelgebirge), Upper Franconia, Bavaria, where a Holzfräulein replaces the Schrätel, and is killed by a "cat".[60]

The Schrätel (schrattel) as a peace-disturber or poltergeist also figures in the Tyrolean poet Hans Vintler's Die Pluemen der Tugent (completed 1411).[61][21][1]: n8) [e]

Local lore

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The term Schrat (or its variants) is thought to have occurred more widely in the sense of "house sprite" in the past. But the sense of Schrat as a Hausgeist or kobold only survived in Southeastern Germany, and West Slavic Regions.[13] More particularly, Schrat as domestic sprite is particularly known in Bavaria, the Vogtland, Upper Palatinate, the Fichtel Mountains, and the Austrian provinces of Styria and Carinthia.[13] In these parts (Southeastern Germany and Austria), the Schrat remains more akin to a domestic kobold, only occasionally appearing as an incubus.[62] The form Schrezala was current in the Fichtelgebirge[f][63] and Vogtland.[64]

In Styria the forms Schrätel, Schratel are glossed as penates (hearth deities) c. 1500.[65] In Styria and Carinthia, the Schratl dwells inside the stove, expecting to be given millet gruel for its services.[66] In Styria, this stove or oven (called Schratlofen; Schrat stove) might also be a solitary rock formation or rock hole rather than a true stove.[67] In Carinthia, the Schratl can be intentionally driven away by gifting it clothes.[68] The same motif [g] is exhibited in the story of the schretzchen (Kremnitzmühle [de], Upper Franconia, Bavaria), except the grateful mistress of the house unwittingly gave clothes as reward to the helpful sprit because it was dressed in tatters.[64][1]: n4)  The schretzelein that causes mischief in the stables (a chronicle of Hof, Bavaria) is considered a type of kobold also[73]

According to belief from the 15th century, every house has a schreczlein which, if honored by the inhabitants of the house, gives its human owners property and honor.[13] Accordingly, the schretlein or trut (i.e. Trud) was gifted little red shoes which was a sin according to Medieval clergy.[74]

In Carinthia, the Schratelmannel (Schrat manikin) knocks in the bedroom walls at night like a Kobold or rather poltergeist.[57]

Also in Carinthia, the Schratt appears as the play of the sun rays on the wall, as a blue flamelet, or as a red face looking out of the cellar window.[13] When summoned, it sits down on the doorstep.[75]

Animal forms

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The Schratel reputedly appears often in the guise of a cat or squirrel in Styria.[76] The Schrattel in one tale appears as a black raven, in a tale of a man who contracted with the demon and loses his soul (Ennstal, Styria [de], Styria).[77] It is also commented that "Schratel" was once a name commonly given to a dog in Styria.[20]

The Schretel appears as a butterfly in Tyrol and the Sarganserland of the Canton of St. Gallen, in the latter also in the guise of a magpie, fox, or black cat.[78] Near Radenstein in Carinthia, the caterpillar is called and thus identified as Schratel.[79] The butterfly is sometimes called schrätteli, schrâtl, schràttele or schrèttele and accordingly identified[80] with the nightmare demon Schrätteli.[81] Sorcerers with unibrow (like the Schratel) are reputedly capable of sending an Alp in the guise of butterfly to people who are asleep.(cf. § witches)[34]

Dwarf

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The Alsatian Schrätzmännel also appear as dwarves (German Zwerge, sg. Zwerg) dwelling in caves in the woods and mountains.[13]

The same is true for the Razeln or Schrazeln in Upper Palatinate, whose cave dwellings are known as Razellöcher (Schrat holes).[13] Other names for them are Razen, Schrazen, Strazeln, Straseln, and Schraseln. They dwell in the mountains and help the humans with their work, acting as domestic sprites. This they do at night, for they dislike to be seen. They only enter the homes of good people and bring good fortune upon them, expecting but the food left over on the dishes as their payment. Any other form of gratitude, especially gifts, will drive them away instead, for they will think their service has been terminated, and they will leave with tears. First they wort, then they eat, and after that they go into the baking oven for dancing and threshing. Ten pairs or at least twelve Razen are said to fit inside an oven for threshing.[82]

Connections with the devil, witches, and deceased souls

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A red secretion left behind at trees by butterflies is said to be the blood of the Schrätlein or Schretlein who are wounded and chased by the devil (German Teufel).[83][80] Conversely, the Schrat can also be identified as the devil itself.[53]

Schrättlig is a synonym for witch (German Hexe).[84] In Tyrol and the Sarganserland, the Schrättlig also is thought to be the soul of a deceased evildoer living among people as an ordinary human, particularly an old woman. It is able to take on animal appearance, and often harms humans, animals and plants, further causes storm and tempest, but can also become a luck-bringing domestic sprite identified with lares and penates.[85]

The Schrat might also show behavior similar to the devil or witches. In Carinthia, whenever somebody wants to hang oneself, then a Schratt will come and nod in approval.[86] The Schrat travels in the whirlwind as well, hence the whirlwind is known as Schretel or schrádl in Bavaria and the Burgenland respectively.[87]

In Bavaria, and Tyrol, the souls of unbaptized children forming the retinue of Stempe (i.e. Perchta) are called Schrätlein. Like Perchta, the schretelen were offered food on Epiphany Day in 15th century Bavaria.[88]

In Yiddish Folklore

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Shretele

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Among the Yiddish-speaking Jews of Eastern Europe, there is belief in the shretele[89] (pl. shretelekh[90]) which they might have brought with them when they came from Alsace and Southern Germany[89]

The shretele is very kind.[89] It is described as a small elflike creature, more specifically a tiny, handsome, raggedly dressed little man. Shretelekh can be found in human homes where they like to help out, e.g. by completing shoes overnight in a shoemaker's home. If given tiny suits in gratitude, they will stop working and sing that they look too glorious for work, dancing out of the house but leaving good fortune behind.[90]

The shretele might also stretch out a tiny hand from the chimney corner, asking for food. If given e.g. some crackling, it will make the kitchen work successful. For example, if pouring goose fat from a frying pan into containers, one might be able to do so for hours, filling all containers in the house without emptying the pan – until someone cusses about this. Cussing will drive the shretele away.[91]

The shretele might also dwell under the bed. From there it might come out to rock the baby's cradle, give the baby a light slap to make it stop crying, or nip from a brandy bottle. A bottle from which a shretele has sipped will always remain full no matter how much is poured out.[92]

Kapelyushnikl

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In Yiddish folklore, the function of the nightmare demon belongs to another kind of legendary creature, the kapelyushnikl (Polish for hat maker;[89] pl. kapelyushniklekh [93]) is a hat-wearing little being bent on pestering and teasing horses. It can only be found in Slavic countries and might even be an original East European Jewish creation.[89]

The kapelyushniklekh can appear as a male and female pair of tiny beings wearing little caps, the woman also having braided hair tied with pretty ribbons.[93]

They love to ride horses all night, many kapelyushniklekh sitting on one horse, rendering the animal exhausted and sweating. Kapelyushniklekh prefer gray horses in particular. If one manages to snatch a cap from a kapelyushnikl, they will be driven away for good. Only the one who lost its cap will return promising a great deal of gold which, seen at daylight, will turn out to be a pile of rocks instead.[94]

They can also milk cows dry at night and steal the milk, but if caught and beaten they promise that, if spared, they will never return and that the amount of milk given by the cows will be double of what it originally used to be, which will come true.[93]

In Scandinavian and Baltic folklore

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In Scandinavian mythology, the Skrat is a form of Myling.[95]

Among the Estonian Swedes, stories about Skrats may revolve around the Skrat being tricked out of its treasure or else the Skrat fooling the treasure seeker by unexpectedly making the treasure disappear. Skrats can aid farmers with whom they are living, although this is usually at the expense of the farmer's neighbours from whom they steal.[96] Estonian stories have the Skrat in the form of a dragon. Skrats can change form and appear as cats, chickens, or even humans.[96]

Explanatory notes

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  1. ^ And while "Alp" is the common standard and Central Germany name for it, while Mahr or mare (folklore) is used in Northern Germany,
  2. ^ -männel is dialectal diminutive of Mann, i.e. "manikin".
  3. ^ Also called "Doggele" in Illzach, Elsaß (now Alsace).[45] The form Doggeli is mentioned by Stoll.[47]
  4. ^ Non Schrat- diminutives in Baden-Württemberg: Drückerle (presser) occurs at the Lenninger Lauter, Neidlinger Valley, and Filsthal; and Nachtmännle (night manikin) at Hohenstaufen.[42][18]
  5. ^ The sprite here also bestows the siegstein (stone of victory).
  6. ^ Also Schretselein in Fichtelgebirge, according to Zapf.
  7. ^ Stith-Thompson's motif index F405.11. "House spirit leaves when gift of clothing is left for it". Also occurs in Harry Potter series, Dobby the house elf.

References

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Citations

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  1. ^ a b c d e f g h i j k l m n o p q Ranke (1936) "Schrat, Schrättel (Schraz, Schrätzel)" in Handwörterbuch des deutschen Aberglaubens (HdA), 7: 1285
  2. ^ a b c d e Pehl, Hans (1941). "Waldgeister". HdA 9: 60
  3. ^ Grimms; Heyne, Moritz (1899). Deutsches Wörterbuch, Band 9 Schieflen-Seele, s.v. "Schrat"
  4. ^ Hastings, James; Selbie, James A., edd. Encyclopedia of Religion and Ethics, Part 8, p. 628, Kessinger Publishing, 2003 ISBN 0-7661-3678-7.
  5. ^ a b c d Ranke (1936), HdA 7: 1286.
  6. ^ a b Brückner, Alexander (1926). "Skrzat". Słownik etymologiczny języka polskiego. Vol. 8 Pušlisko-Stalmach. Kraków: Nakładem Krakowskiej Spółki Wydawniczej. p. 267.
  7. ^ Ranke's entry for "Schrat" contends that the Czech forms mean "Gold bringender Teufel", but this is not explicit in the cited two sources. Brückner gives Czech skrátek, szkrzítek as "hag, baba" (jędzy) or "mine spirit" (duchu-górniku).
  8. ^ Jungmann, Josef (1838). "SKŘET". Slownjk česko-německý. Vol. 4 S–U. Prague: Knjžecj arcibiskupská tiskárna, Josefa wdowa Fetterlowá. p. 119.
  9. ^ Ranke (1936), HdA 7: 1285–.
  10. ^ Grimm (1875); Grimm & Stallybrass tr. (1883), 1: 479
  11. ^ Ranke here cites two sources Grimm DM which gives Czech skřet, skřjtek glossed as penas in some lexicon,[10] and Brückne's Polish dictionary.[6]
  12. ^ a b c d Meuli, Karl (1933). "Maske, Maskereien". HdA 5: 1794
  13. ^ a b c d e f g h i j k Ranke (1936), HdA 7: 1288.
  14. ^ Ranke (1936), HdA 7: 1287.
  15. ^ Ranke (1936), HdA 7: 1287–.
  16. ^ Ranke (1936), HdA 7: 1287–1288.
  17. ^ a b Taylor (1919), pp. 305–306.
  18. ^ a b c d e f g Bechstein, Ludwig (1853) [1852]. "956. Die Schrettele". Deutsches Sagenbuch. Illustrated by Adolf Ehrhardt. Leipzig: Georg Wigand. pp. 776–777.
  19. ^ a b c d e f g h Ranke, Kurt (1927). "Alp (Alptraum)". HdA, 1: 283
  20. ^ a b c Weinhold, Karl (1898). "Aus Steiermark". Zeitschrift für Volkskunde. 8: 446.
  21. ^ a b Ebermann, Oskar (1913). "Zur Aberglaubenliste in Vintlers Pluemen der Tugent". Zeitschrift für Volkskunde. 23: 119.
  22. ^ a b Stöber, August (1859). Elsässisches Volksbüchlein: Kinderwelt und Volksleben, in Liedern, Sprüchen, Räthseln, Spielen, Märchen, Schwänken, Sprichwörtern, u.s.w (2 ed.). Mülhausen: J. P. Risler. p. 112.
  23. ^ a b Hertz, Wilhelm (1872). Deutsche Sage im Elsaß. Stuttgart: Alfred Kröner. p. 73.
  24. ^ Ranke's form "Schrät(t)ele" ("Schrat" in HdA), citations under note 8)[1]: n8)  actually begins with instances of "Schrätel" (ZfVk 8, ZfVk23[20][21]), "Schrättel" (Stoeber, Elsass. Volksbüchl.[22]). The fourth source (Hertz Elsaß) gives "Schrettele" as a Koboldnamen in Swabia,[23] but this appears more of a dream demon according to Swabian sources, and listed below as such. The Alsatian sources attest to "Schrätzmännel".
  25. ^ Grimm (1875), p. 396.
  26. ^ a b Lütolf, Alois (1862). Sagen, Bräuche, Legenden aus den fünf Orten Lucern, Uri, Schwiz, Unterwalden und Zug. Lucern: Schiffmann. p. 60.
  27. ^ Mone, Franz Joseph (1839). "Kunst und Alterthum III. Beiträge zur Kenntniß des teutschen Heidenthums". Anzeiger für Kunde des deutschen Mittelalters. Vol. 8. Karlsruhe: F. Campe. p. 277.
  28. ^ Mone (1839) Anzeiger VIII: 77. "Litteratur und Sprache: III. Teutsche Volkslieder "4. Kunz Schott".
  29. ^ Pehl, n50) cites Grimm 396;[25] Simrock Myth. 439; Lütolf Sagen 60.[26] Lütolf's spelling "Walschraede" is incorrect for the Dutch Voyage of St. Brandan, better Mone[27] whom he cites and quotes for a post-Medieval poem.[28]
  30. ^ "wilder waltschrate": Barlaam und Josaphat: ed. Pfeiffer, Franz (1843), p. 251, line 14.
  31. ^ "schraze wart geslagen" v. 487, i.e., the hero received a "cut from the little troll", aka the dwarf armed with a long whip. Lanzelet translation by Thomas Kerth (2005), p. 32
  32. ^ a b XVIII. (66.) "Waldschrat" in 54vv, in Altdeutsche Wälder 3: 225–227
  33. ^ Bonerius No. 91 "Of a person who had hot and cold in his mouth", tr. Albrecht Classen (2020), pp. 216–218.
  34. ^ a b Simrock, Karl Joseph (1887) [1855]. Handbuch der deutschen Mythologie: mit Einschluss der nordischen (6 ed.). A. Marcus. p. 439.
  35. ^ Blommaert, Philip ed. (1838). Reis van Sinte Brandaen, p. 116 (pp. 91–120).
  36. ^ a b Newman, Coree (2018). "Chapter 4. The Good, the Bad, and the Unholy: Ambivalent Angels in the Middle Ages". In Ostling, Michael (ed.). Fairies, Demons, and Nature Spirits: 'Small Gods' at the Margins of Christendom. London: Palgrave Macmillan. pp. 109–111. ISBN 978-1-137-58520-2.
  37. ^ note 30 to Kerth tr.
  38. ^ Roger Sherman Loomis (1951) traces the dwarf/schrat to Welsh Beli Mawr.[37] The beings met by St. Brendan were, in the original telling, birdlike "fallen angels/neutral angels": these beings are perhaps not according to strict orthodox Christian doctrine, but influenced by Irish lore that fairies are fallen angels.[36]
  39. ^ Pohanka, Reinhard [in German] (2013). Tatzelwurm und Donauweibchen: Österreichs Naturgeister und Sagengestalten. Vienna: Amalthea Signum Verlag. pp. 69–. ISBN 978-3-85002-823-3.
  40. ^ Krainz (1880) Krainz No. 249. "Der Schrattel", p. 319
  41. ^ Ranke, Kurt (1927). "Alp (Alptraum)". HdA, 1: 281–282
  42. ^ a b c Königlichen Staistisch-topographischen Bureau, ed. (1884). Das Königreich Württemberg: eine Beschriebung von Land, Volk und Staat. Vol. 2. Stuttgart: W. Kohlhammer. p. 151.
  43. ^ Grimm's footnote 17) to the poem in Altd. Wälder 3. XVIII. (66.)[32]
  44. ^ a b Meier, Ernst Heinrich (1852). "No. 193) Das Schrettele". Deutsche sagen, sitten und gebräuche aus Schwaben. Stuttgart: J. B. Metzler. pp. 171–173.
  45. ^ a b Stöber, August (1852). "75. Das Schrätzmännel". Sagen des Elsasses: zum ersten Male getreu nach der Volksüberlieferung, den Chroniken und anderen gedruckten und handschriftlichen Quellen. St. Gallen: Scheitlin & Zollikofer. p. 92.
  46. ^ That the location is within in Elsaß (now Vallée de Munster in Alsace) is given by Hertz, Elsaß;[23] Stöber, more specifically gives Mühlbach (now Muhlbach-sur-Munster).[45]
  47. ^ a b Stoll, Otto (1909). "Zur Kenntnis des Zauberglaubens, der Volksmagie und Volksmedizin in der Schweiz". Jahresbericht der Geographisch-ethnographischen Gesellschaft. 9: 160. alt e-view
  48. ^ Grimms; Heyne, Moritz (1893). Deutsches Wörterbuch, Band 8 R-Sohiefe, s.v. "Sherzel"
  49. ^ Geramb, Viktor (1936). "Schlüsselloch". HdA 7: 1232
  50. ^ Mengis, Carl (1936). "Schwarz". HdA 7: 1435
  51. ^ Ranke (1936), HdA 7: 1288–.
  52. ^ Petzoldt, Leander [in German] (2007). Deutsche Volkssagen. Wiesbaden: Marix Verlag. pp. 64–. ISBN 978-3-86539-138-4.
  53. ^ a b Ranke (1936), HdA 7: 1289.
  54. ^ Ranke (1927), HdA 1: 284.
  55. ^ Meuli (1933), HdA 5: 1806, 1809.
  56. ^ a b Pohanka (2013), p. 70.
  57. ^ a b Ranke (1927), HdA 1: 294.
  58. ^ Bächtold-Stäubli, Hanns (1933). "Knochen". HdA 5: 6
  59. ^ Bechstein (1853), p. 777.
  60. ^ Grimm (1878) DM 3: 138, Anmerkungen zu S. 397; Grimm & Stallybrass tr. (1888), Teut. Myth. 4: 1424, note to 1: 480.
  61. ^ Die Pluemen der Tugent, vv. 7803–7804. Zingerle, Ignaz Vincenz ed. (1874)
  62. ^ Ranke (1927), HdA 1: 283–.
  63. ^ Zapf, Ludwig, ed. (1874). Der Sagenkreis des Fichtelgebirges. Hof: Franz Büching. p. 43.
  64. ^ a b Fentsch, Eduard (1865). "4ter Abschnitt. Volkssage und Volksglaube in Oberfranken". In Riehl, Wilhelm Heinrich (ed.). Bavaria: Landes- und volkskunde des königreichs Bayern. Vol. 3. München: J. G. Cotta. pp. 305–307.
  65. ^ "Schrätel, Schratel = penates. Vocabularius anno 1506, Graz University in Styria, apud ZfVk8 p. 464,[20] cited by Ranke (1936) n9).
  66. ^ Geramb, Viktor (1935). "Ofen". HdA 6: 1188
  67. ^ Geramb, Viktor (1935). "Ofen (Steinklötze, Steinhöhlen)". HdA 6: 1199
  68. ^ Jungbauer, Gustav (1932). "Kleid". HdA 4: 1483
  69. ^ Köhler, Joseph August Ernst [in German] (1867). "XIII. Sagen §56. Schretzelein". Volksbrauch, Aberglauben, Sagen und andre alte Ueberlieferungen im Voigtlande: Mit Berücks. d. Orlagau's u. d. Pleißnerlandes. Ein Beitr. z. Kulturgeschichte d. Voigtländer. Leipzig: Fleischer. p. 479.
  70. ^ Grimm & Stallybrass tr. (1883), 2:510–511.
  71. ^ Grimm & Stallybrass tr. (1883), 2:464.
  72. ^ Grimm & Stallybrass tr. (1883), 2:474.
  73. ^ Remark that it is a kobold appended by Köhler.[69] Köhler also refers to a related tale about a Bilwis [de]: Haupt, Karl ed. (1862) No. 70. "Die Pilweisen zu Lauban", Sagenbuch der Lausitz. 1: 68. Köhler's classification is consistent with Grimm's DM under "home-sprite" discussing those that take up residence in stables, which will care for cattle but also do them grievous harm to them.[70] Grimm also discusses "elflocks",[71] and even conjectures it may be called *bilweichszopf,[72] based on the sprite name Bilwis,
  74. ^ Jungbauer, Gustav (1936). "Schuh". HdA 7: 1336
  75. ^ Weiser-Aall, Lily (1936). "Schwelle". HdA 7: 1518
  76. ^ Ilwof, Franz [in German] (1898). "Hexenwesen und Aberglauben in Steiermark. Ebedem und jetzt". Zeitschrift für Volkskunde. 7: 253.
  77. ^ Krainz (1880) Krainz No. 249. "Schrattelsage aus dem Ennsthale", pp. 319–325
  78. ^ Meuli (1933), HdA 5: 1807.
  79. ^ Riegler, Richard (1936). "Raupe". HdA 7: 537
  80. ^ a b Riegler, Richard (1936). "Schmetterling". HdA 7: 1245
  81. ^ Riegler (1936b), HdA 7: 1247..
  82. ^ Schönwerth, Franz Xaver [in German] (1858). "11tes Buch. Erde. §16. Razen / §17. Sagen". Aus der Oberpfalz: Sitten und Sagen. Augsburg: Rieger. pp. 291–293, 293–304.
  83. ^ Mengis, Carl (1936). "Rot". HdA 7: 807
  84. ^ Weiser-Aall, Lily (1931). "Hexe". HdA 3: 1917
  85. ^ Meuli (1933), HdA 5: 1794–.
  86. ^ Müller-Bergström (1933). "Hängen". HdA 3: 1444, 1446
  87. ^ Meuli (1933), HdA 5: 1806.
  88. ^ Meuli (1933), HdA 5: 1795.
  89. ^ a b c d e Weinreich [1988] (1997); (2012). "Supernatural Tales" p. 326 (323–329).
  90. ^ a b Weinreich (1997), p. 329.
  91. ^ Weinreich (1997). No. 152 "The Passover Elf Helps GreatGrandmother", p. 334
  92. ^ Weinreich (1997). No. 160 "The Shretele That Took a Little Nip", pp. 343–344
  93. ^ a b c Weinreich (1997). No. 151 "Whos Milking the Cows?", p. 333
  94. ^ Weinreich (1997). No. 161 "The Lost Hat and the Pile of Gold", p. 344–
  95. ^ Thorpe, Benjamin (1851). Northern Mythology, Comparing the Principal Popular Traditions and Superstitions of Scandinavia, North Germany, and the Netherlands. Vol. II. London: Edward Lumley. pp. 94–96.
  96. ^ a b Dickens, Charles (15 August 1863). "An obliging dragon". All the Year Round. 9 (225): 585–587.

Bibliography

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References

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