An elf is a type of humanoid supernatural being in Germanic folklore. Elves appear especially in North Germanic mythology, being mentioned in the Icelandic Poetic Edda and the Prose Edda.
The Wild Hunt is a folklore motif occurring across various northern, western and eastern European societies, appearing in the religions of the Germans, Celts, and Slavs. Wild Hunts typically involve a chase led by a mythological figure escorted by a ghostly or supernatural group of hunters engaged in pursuit. The leader of the hunt is often a named figure associated with Odin in Germanic legends, but may variously be a historical or legendary figure like Theodoric the Great, the Danish king Valdemar Atterdag, the dragon slayer Sigurd, the Welsh psychopomp Gwyn ap Nudd, biblical figures such as Herod, Cain, Gabriel, or the Devil, or an unidentified lost soul. The hunters are generally the souls of the dead or ghostly dogs, sometimes fairies, valkyries, or elves.
In Norse mythology, Sæhrímnir is the creature killed and eaten every night by the Æsir and einherjar. The cook of the gods, Andhrímnir, is responsible for the slaughter of Sæhrímnir and its preparation in the cauldron Eldhrímnir. After Sæhrímnir is eaten, the beast is brought back to life again to provide sustenance for the following day. Sæhrímnir is attested in the Poetic Edda, compiled in the 13th century from earlier traditional material, and the Prose Edda, written in the 13th century by Snorri Sturluson.
In Norse mythology, a dís is a female deity, ghost, or spirit associated with Fate who can be either benevolent or antagonistic toward mortals. Dísir may act as protective spirits of Norse clans. It is possible that their original function was that of fertility goddesses who were the object of both private and official worship called dísablót, and their veneration may derive from the worship of the spirits of the dead. The dísir, like the valkyries, norns, and vættir, are always referred collectively in surviving references. The North Germanic dísir and West Germanic Idisi are believed by some scholars to be related due to linguistic and mythological similarities, but the direct evidence of Anglo-Saxon and Continental German mythology is limited. The dísir play roles in Norse texts that resemble those of fylgjur, valkyries, and norns, so that some have suggested that dísir is a broad term including the other beings.
A hulder is a seductive forest creature found in Scandinavian folklore. Her name derives from a root meaning "covered" or "secret". In Norwegian folklore, she is known as huldra. She is known as the skogsrå "forest spirit" or Tallemaja "pine tree Mary" in Swedish folklore, and ulda in Sámi folklore. Her name suggests that she is originally the same being as the völva divine figure Huld and the German Holda.
In Norse mythology, Borr or Burr was the son of Búri. Borr was the husband of Bestla and the father of Odin, Vili and Vé. Borr receives mention in a poem in the Poetic Edda, compiled in the 13th century from earlier traditional material, and in the Prose Edda, composed in the 13th century by Icelander Snorri Sturluson. Scholars have proposed a variety of theories about the figure.
German folklore is the folk tradition which has developed in Germany over a number of centuries. Seeing as Germany was divided into numerous polities for most of its history, this term might both refer to the folklore of Germany proper and of all German-speaking countries, this wider definition including folklore of Austria and Liechtenstein as well as the German-speaking parts of Switzerland, Luxembourg, Belgium, and Italy.
Perchta or Berchta, also commonly known as Percht and other variations, was once known as a goddess in Alpine paganism in the Upper German and also Austrian and Slovenian regions of the Alps. Her name may mean 'the bright one' and is probably related to the name Berchtentag, meaning 'the feast of the Epiphany'. Eugen Mogk provides an alternative etymology, attributing the origin of the name Perchta to the Old High German verb pergan, meaning 'hidden' or 'covered'. The exact origin or time of origin is unknown.
In Dutch Low Saxon mythology and legends, the Witte Wieven are spirits of "wise women". The mythology dates back at least to the pre-Christian era and was known in the present-day regions of the Netherlands, Belgium and parts of France. In some places they were known as Juffers or Joffers ("ladies"), or as Dames Blanches in French.
"Frau Holle" is a German fairy tale collected by the Brothers Grimm in Children's and Household Tales in 1812. It is of Aarne-Thompson type 480.
An Alp is a supernatural being in German folklore.
In Norse mythology, Himinbjörg is the home of the god Heimdallr. Himinbjörg is attested in the Poetic Edda, compiled from earlier traditional sources, and the Prose Edda and Heimskringla, both written in the 13th century by Snorri Sturluson. Himinbjörg is associated with Heimdallr in all sources. According to the Poetic Edda, Heimdallr dwells there as watchman for the gods and there drinks fine mead, whereas in the Prose Edda Himinbjörg is detailed as located where the burning rainbow bridge Bifröst meets heaven. Scholars have commented on the differences between the two attestations and linked the name of the mythical location to various place names.
Elegast is the hero and noble robber in the poem Karel ende Elegast, an early Middle Dutch epic poem that has been translated into English as Charlemagne and Elbegast. In the poem, he possibly represents the King of the Elves. He appears as a knight on a black horse, an outcast vassal of Charlemagne living in the forest. The original Dutch poem uses the name Elegast, while translated versions of the poem commonly use the name Elbegast in German and English, or Alegast in the Scandinavian ballad.
In Norse mythology, Sága is a goddess associated with the location Sökkvabekkr. At Sökkvabekkr, Sága and the god Odin merrily drink as cool waves flow. Both Sága and Sökkvabekkr are attested in the Poetic Edda, compiled in the 13th century from earlier traditional sources, and in the Prose Edda, written in the 13th century by Snorri Sturluson. Scholars have proposed theories about the implications of the goddess and her associated location, including that the location may be connected to the goddess Frigg's fen residence Fensalir and that Sága may be another name for Frigg.
Deutsche Mythologie is a treatise on Germanic mythology by Jacob Grimm. First published in Germany in 1835, the work is an exhaustive treatment of the subject, tracing the mythology and beliefs of the ancient Germanic peoples from their earliest attestations to their survivals in modern traditions, folktales and popular expressions.
The moss people or moss folk, also referred to as the wood people or wood folk or forest folk, are a class of fairy folk, variously compared to dwarfs, elves, or spirits, described in German folklore as having an intimate connection to trees and the forest. In German, the words Schrat and Waldschrat are also used for a moss person. The diminutive Schrätlein also serves as synonym for a nightmare creature.
In French mythology or folklore, Dames Blanches were female spirits or supernatural beings, comparable to the Weiße Frauen of both Dutch and German mythology. The Dames Blanches were reported in the region of Lorraine and Normandy. They appear, in the Pyrenees mountains, where they were supposed to appear near caves and caverns.
In Germanic paganism, Tamfana is a goddess. The destruction of a temple dedicated to the goddess is recorded by Roman senator Tacitus to have occurred during a massacre of the Germanic Marsi by forces led by Roman general Germanicus. Scholars have analyzed the name of the goddess and have advanced theories regarding her role in Germanic paganism.
In Norse mythology, Dökkálfar and Ljósálfar are two contrasting types of elves; the dark elves dwell within the earth and have a dark complexion, while the light elves live in Álfheimr, and are "fairer than the sun to look at". The Ljósálfar and the Dökkálfar are attested in the Prose Edda, written in the 13th century by Snorri Sturluson, and in the late Old Norse poem Hrafnagaldr Óðins. Scholars have produced theories about the origin and implications of the dualistic concept.
