In Dutch Low Saxon mythology and legends, the Witte Wieven (also known as Wittewijven) are spirits of "wise women" (or else elven beings). The mythology dates back at least to the pre-Christian era (7th century) 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 (White Ladies) in French.
Witte wieven, originating from modern Dutch Low Saxon, literally translates to "white women." These women are commonly associated with wisdom, so despite the literal translation, the interpretation of the term "witte" as meaning wise rather than white is common. In Standard Dutch, "wit" or "witte" solely denotes the color white. While the terms "wit" and "white" do not share the same linguistic root, regional pronunciations in the Netherlands of the corresponding words can sound very similar. This phonetic resemblance might have contributed to the association. Color symbolism of whiteness with purity possibly play a role as well, although contemporary color symbolism tends to link wisdom to the color blue rather than white.
Similar folk traditions outside the Netherlands show that the connotation of wisdom associated with "Witte wieven" might indeed have emerged at a later stage. For instance, in French folklore, these entities are referred to as Dames blanches, directly translating to "white ladies". Another parallel can be drawn with the White Goddess, a concept argued to exist more broadly in Wales, Ireland, most of Western Europe as well as the ancient Middle East.
Historically, the witte wieven are thought to be wise female herbalists and medicine healers who took care of people's physical and mental ailments. It was said they had the talent for prophecy and looking into the future. They had a high status in the communities, and so when they died ceremonies were held at their grave sites to honour them.
According to mythology, their spirits remained on earth, and they became living spirits (or elven beings) that either helped or hindered people who encountered them. They tended to reside in the burial sites or other sacred places. It was thought that mist on a gravehill was the spirit of the wise woman appearing, and people would bring them offerings and ask for help.
While many scholars[ who? ] believe Witte Wieven originated as above from honoring graves of wise women, others think the mythology of witte wieven come from part of the Germanic belief in disen, land wights, and/or alven (Dutch for "elf") for several reasons: The practice of bringing offerings and asking for help from their graves is very similar to honoring disen, land wights and alfen in Germanic paganism. In addition, in some localities the mythological witte wieven were described directly as "Alfen" or "Alven".
Jacob Grimm mentioned them in the Deutsche Mythologie (1835) as the Dutch variant of the German Weiße Frauen: "The people of Friesland, Drenthe and the Netherlands have just as much to tell of their witten wijven or juffers in hills and caverns ... though here they get mixed up with elvish personages." [1]
At first, early medieval literature described the witte wieven more like pranksters and pests. Later Christian teaching transformed the idea of a "witte wieven" into mistflarden (wisps of mist or fog): ghost witches[ dubious ]— recharacterized as evil and to be avoided.
In certain legends "Alvinne" was a ghost in a white cloak.[ citation needed ]
The following places were named after witte wieven, and report witte wieven legends:
In the Netherlands:
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.
The Nixie, Nixy, Nix, Näcken, Nicor, Nøkk, or Nøkken are humanoid, and often shapeshifting water spirits in Germanic mythology and folklore.
A vila, or víla is a Slavic fairy similar to a nymph.
"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.
Fossegrim, also known simply as the grim (Norwegian) or Strömkarlen (Swedish), is a water spirit or troll in Scandinavian folklore. Fossegrim plays the fiddle, especially the Hardanger fiddle. Fossegrim has been associated with a mill spirit (kvernknurr) and is related to the water spirit (nokken) and is sometimes also called näcken in Sweden. It is associated with river streams and particularly with cascading streams and mill races.
An Alp is a supernatural being in German folklore.
A White Lady is a type of female ghost. She is typically dressed in a white dress or similar garment, reportedly seen in rural areas and associated with local legends of tragedy. White Lady legends are found in many countries around the world. Common to many of these legends is an accidental death, murder, or suicide, and the theme of loss, betrayed by a husband or fiancé, and unrequited love.
Folklore of the Low Countries, often just referred to as Dutch folklore, includes the epics, legends, fairy tales and oral traditions of the people of Belgium, Netherlands and Luxembourg. Traditionally this folklore is written or spoken in Dutch or in one of the regional languages of these countries.
The mythology of the modern-day Netherlands, Belgium and Luxembourg has its roots in the mythologies of pre-Christian cultures, predating the region's Christianization under the influence of the Franks in the Early Middle Ages. At the time of the Roman Empire and in the Early Middle Ages, some of the resident peoples of the Low Countries' included:
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.
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 German folklore, the Weiße Frauen are elven-like spirits that may have derived from Germanic paganism in the form of legends of light elves. The Dutch Witte Wieven went at least as far back as the 7th century, and their mistranslation as White Women instead of the original Wise Women can be explained by the Dutch word wit also meaning white. They are described as beautiful and enchanted creatures who appear at noon and can be seen sitting in the sunshine brushing their hair or bathing in a brook. They may be guarding treasure or haunting castles. They entreat mortals to break their spell, but this is always unsuccessful. The mythology dates back at least to the Middle Ages and was known in the present-day area of Germany.
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 Norse mythology, Hjúki and Bil are a brother and sister pair of children who follow the personified Moon, Máni, across the heavens. Both Hjúki and Bil are solely attested in the Prose Edda, written in the 13th century by Snorri Sturluson. Scholarly theories that surround the two concern their nature, their role as potential personifications of the craters on the Moon or its phases, and their relation to later folklore in Germanic Europe. Bil has been identified with the Bilwis, an agriculture-associated figure that is frequently attested in the folklore of German-speaking areas of Europe.
White Woman is a 1933 film by Stuart Walker.
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.
Baron 1898 is a Dive Coaster produced by the Swiss manufacturer Bolliger & Mabillard located in the Efteling in Kaatsheuvel, The Netherlands. It opened on July 1, 2015. The coaster's soundtrack was created by the Brussels Philharmonic Orchestra.