Category Archives: Supernatural
Also known as: Black Mass, Shadow Beings, Shadow Figure, Shadow Men
The appearance of Shadow People seems to be an offshoot of the Boogeyman. Instead of parents using the Boogeyman to frighten children into good behavior, the appearance of Shadow People appears more tied to, just as the name says, a dark, shadowy figure or mass where something might be. Appearing at the foot of the bed, in a corner of the room, in the closet. Wherever a darkened shadow appears, and the imagination fills in the blanks. For the believers, this extends to possibly seeing something from the corner of your eye with nothing there when you turn your head to look.
Researchers of the Paranormal and Supernatural have latched onto the idea of Shadow People as inter-dimensional beings or aliens. This tends to go into a lot of potentially pseudo-scientific ideas of what they could be and explanations. In terms of modern folklore and Urban Legends, it’s certainly a way to expand upon the classifications of potential ghosts and spirits, along with what they might really be.
A Shadow Person is essentially nothing more than a dark, shadowy figure that is vaguely humanoid in appearance or just a formless mass, sometimes it has tendrils, sometimes it doesn’t. There are discernible features other than in some cases, red eyes have been noted.
Further descriptions mention where there is one main tall shadowy figure with numerous smaller hooded shadow figures. Reports say these types of Shadow People are not see-through. That this type is more prone to be drawn towards an individual than a particular place.
As the stories and accounts of Shadow People persist and grow, the descriptions begin to really vary. Ranging from small, child-sized figures, to tall with a jack-o-lantern head, and those of a tall figure wearing a hat.
Some of the sightings of Shadow People are reported to be mainly in Rhode Island and North Carolina in the United States. Some people claim they have been attacked physically with scratches and burns. Others will tell how they have been choked or attacked in their sleep during a sleep paralysis attack.
The Hat Man – This type of specific Shadow Being is described by some people as wearing a top hat and suit. This one is generally seen as being more demonic or evil in nature. This being was identified by the author Heidi Hollis who says that this being and others like it are trying to build an army for the dark side.
It also strongly likely that the appearance of this Shadow Man is influenced by pop culture in terms of movies like the Nightmare on Elm Street series and the perpetuation of Urban Legends and similar stories.
Guardian Spirit – Some forum sites dedicated to the Paranormal & Supernatural Phenomenon will claim that a Shadow Person could be a guardian angel or spirit watching over a person. Given how often so many of the reports and stories have a negative view of Shadow People, this is not really likely.
There are claims that Shadow People have existed for thousands of years, found in every culture and religion. Which only makes sense with stories of spectral, shadowy beings and shades. The use of the term Shadow People would be more modern and expanding the ways in which such entities of folklore and mythology are classified.
One story pointed out is “Le Horla” (“The Horla”), written in 1887 by French author Guy de Maupassant. In this story, shadow beings live on milk and water, they bedevil the human mind and stalk the unwary.
The specific term of “Shadow People” first appears on September 21st, 1953 as the title to a radio drama from the “Hall of Fantasy” broadcast on Chicago’s WGN-AM station. Later, on April 12th 2001, the late night radio show, Coast to Coast AM would bring back and modernize a belief in Shadow People. On the show, the host, Art Bell interviewed a Native American elder by the name of Thunder Strikes, also known as Harley “Swift Deer” Reagan. Listeners to the show were encouraged to submit drawings of Shadow People and those drawings in turn were posted to the show’s website.
Later that year, in October 2001, author and researcher Heidi Hollis published her first book, “The Secret War,” where she goes into more information on Shadow People. The book details Shadow People having many traits that cross over to folklore with the Nightmare attacks and imagery of ghostly or spectral figures. Hollis goes on to say that Shadow People may be related to the alien entities of Greys and Reptilians. Hollis details how Shadow People don’t like to be spotted and as such, she does provide several means by which to decrease encounters with these beings.
Master your fear and don’t let it control you, focus on positive thoughts, hold your ground, use the name of Jesus to repel them, keep a light on and bless your room or house.
Sidenote: Given the whole alien Reptilians and the conspiracy theory around them, I do find much of what Hollis says, suspect. Plus, the name of “Hall of Fantasy” for the radio drama, gives the whole Shadow People as real, as just made up. Especially if anyone is trying to assign them any significant power.
Most will agree that ghosts are spirits of the deceased who have not moved on for any number of reasons. Most ghosts often have descriptions of appearing as balls of light, being misty white and having a distinctive human form to them, such as clothing, facial features and other details that can be described.
This Arabic entity has been suggested for what Shadow People might really be, especially if you are leaning towards Shadow People being demonic in nature. The Jinn are usually invisible to humans, but some descriptions say when they do appear, it is that of black smoke that may or may not have a vague humanoid outline.
If Shadow People aren’t the ghosts of the deceased, their ethereal and incorporeal natures do say that they belong to the broader category of Spirits. As to what type of spirit, it’s hard to say. Some speculate that Shadow People may be a type of demon. What is it that they want, other than to frighten people, remains unknown.
Native American Spirits – Taking the “Hall of Fantasy” interview with elder Thunder Strikes or Harley “Swift Deer” Reagan, I can see while researching Shadow People, that some of the sites I looked at conclude that Shadow People are Native American in origin. When looking at the Hat Man Shadow, his description fits just enough to suggest the Stovepipe Hat Bigfoot from the Tall Man Spirit in Lakota lore. It’s also easy to see a connection to the Urban Legends of Slender Man.
In some of the older Lakota lore, they have stories of bad spirits or giants that once wandered the Earth. They had become prideful and arrogant to the point that they challenged the thunder and lost to it. These stories lend themselves to the Tall Man Spirit and if we’re looking at more than one entity, they could account for some of the Shadow People stories and sightings that people claim.
Also known as Egregores or Tulpas. Whether intentional or not, the negative thoughts and energy can or could create and manifest an entity identified as a Shadow Person. A strong enough belief and enough people believing can also cause manifestations. Especially if people believe, want to believe, say they saw something, jumping the “me too” band wagon. This would explain easily why there’s an increase in the number of people claiming to see Shadow People or just having another term of what to call previously known folklore and mythological figures.
This certainly leans more into Pseudo-Science. After all, mainstream science acknowledges and speculates about there being more than three dimensions to as many 10 spacetime dimensions and how the laws of physics would work differently in those dimensions where different dimensions interact. Add in psychics claiming they can sense the vibrational frequency of these other dimensions and beings.
In Paranormal studies, the idea then is that these beings who live in other dimensions can sometimes, partially cross over, interact or be seen. That how we might perceive these beings who live in these other dimensions is as shadows.
Ufology & Aliens
Some people claim that Shadow People might be aliens, extraterrestrial beings abducting people. Those who claim to be the victims of the alien grays, say these beings can pass through walls, closed windows and have advanced technology that enables them to appear and disappear quickly.
Fear Is The Mind Killer
I will not fear.
“I must not fear. Fear is the mind-killer. Fear is the little-death that brings total obliteration. I will face my fear. I will permit it to pass over me and through me. And when it has gone past I will turn the inner eye to see its path. Where the fear has gone there will be nothing. Only I will remain.” – Frank Herbert, Dune
The existence of Shadow People seems to thrive on a fear of the unknown. These entities show up and hang around, feeding off the fear and dread they cause by their unsettling appearance.
Anywhere with strong negative associations and energy could easily attract the presence and sightings of Shadow People. It’s only in movies, video games and books that such entities get to have any “extra powers” or abilities.
Even if a case got chalked up to an overactive imagination, human beings are pattern seekers, we’re prone to let the mind fill in the blanks on vague shapes and patterns, putting a recognizable form or image to something. This tendency is called Pareidolia, to think we saw something out of the corner of our eye and then to fill in the blanks on what it might be.
Possible Reality Behind The Myth
Overactive Imaginations – To shine a light on things, figuratively and literally, you do have to rule out possible overactive imaginations involved. I know I’m repeating myself, human beings are prone to pattern seeking and if we see a vague human outline in the shadows, we are likely to fill in the blanks to see something that isn’t there.
I know that explanation puts a damper on many people who claim to have seen Shadow People or study the paranormal and believe.
Apply a little bit of the Scientific Method here. Is it the active imagination of a child who is having trouble going to sleep at night? Everybody loves a good ghost story and stories of encounters with Shadow People tend to be remarkably similar. As such, these accounts can also be very anecdotal and subjective with no real good way to verify them.
Hallucinations – Are you sleep deprived and not getting enough sleep? Is there a particular substance or drug that was taken known to cause hallucinations? Mental Illness?
Electromagnetic Fields – There are theories that in the right conditions, electromagnetic fields can mess with human perceptions, causing both audio and visual hallucinations. It could allow for people to believe they saw any manner of things from ghosts, to spirits, aliens, fairies, Elvis.
Any old buildings with substandard wiring, power plants nearby, a place with strong magnetic fields? Researchers have been able to recreate in laboratories the experiences that people have had with such hallucinations, including those of seeing Shadow People.
Rule out the possible causes before whatever remains, no matter how improbable is taken as the truth.
Pareidolia – I’ve mentioned it before, humans are wired and have a tendency to see patterns, mostly faces and other human characteristics.
Sleep Paralysis Attacks – This can be frightening for those who have experienced one. It is when you wake or have a lucid dream and are unable to move while sleeping, especially during REM sleep. Some people will claim terrifying images of dark, shadowy beings surrounding them, in the room or trying to attack them.
From the folkloric view, the description of a Shadow Person trying to choke or suffocate someone in their sleep matches the classic Nightmare and Hagging Attacks.
Sleep Walking – This is close on the heels of the Sleep Paralysis Attacks, only instead of paralyzed, the person sleeping is getting up and moving around. Some sleepwalkers report dreams where they’ve seen shadowy figures or beings as they move around the house.
Substance Abuse – Is the person using drugs known for causing hallucinations?
Mental Illness – I’m not trying to make light of this, is it possible that a person claiming to see Shadow People prone to seizures and other mental health issues such as delusions or hallucinations?
Substance Abuse and Mental Illness can be why some of the descriptions of Shadow People are inconsistent.
For small children, night lights work wonders and don’t underestimate the power of a favorite stuffed animal or other toy to comfort them as they sleep. If it is an overactive imagination at work, many children will outgrow this stage or learn to control it so this overactive imagination isn’t getting the better of them.
If there is an entity there, like the Boogeyman, such entities tend to only be able to feed a fear, again something children grow out of or once you confront it, it goes away.
A Dream Catcher; try hanging one above the bed where you sleep. Especially if you know you are prone to sleep paralysis attacks and nightmares. Depending on your religious affiliation, prayers, crystals and other protective charms can be effective.
Also known as: Big Man, Stick Men, Stovepipe Hat Bigfoot, Tall Man, Walking Sam
The Tall Man Spirit is a dark figure from Native American beliefs, particularly of the Dakota and Lakota people in the state of South Dakota. The belief and stories surrounding the Tall Man date back decades if not centuries where it has become linked to the tragic history that many Native Americans have endured.
This tragic history is very prominently linked to in 1890, when the U.S. cavalry came in to put a stop to the spiritual movement known as the Ghost Dance. What would follow is a confrontation that led to U.S. soldiers open fired on unarmed Lakota Sioux, many of whom were women and children. This site would become known as the Battle of Wounded Knee. It would, a century later, be the site of a 1973 protest that would turn into a months-long standoff between Native American activists and law enforcement.
With this history, add to it the widespread poverty, homelessness, drug abuse, alcoholism, child abuse and other crimes such as rape and murder so prevalent on the Pine Ridge Reservation. It’s understandable that one of the most prevailing problems in Pine Ridge is that of suicide, especially among the youth, would, at the very least, see the personification of an entity called Tall Man Spirit or Walking Sam manifest.
The Tall Man Spirit has been described as having a similar appearance to Slender Man and is likely one of many sources for Slender Man’s inspiration. The Tall Man is said to be tall, exceeding seven feet in height, slender, long thin legs and arms, lacking a mouth and nose, and wears a black stove top hat. Much like Slender Man, Tall Man is said to have the ability to control people’s minds.
Other descriptions place the Tall Man as being between 12 and 15 feet in height, covered in hair, with red eyes and smelling horrific like a sewer. That sounds more like a classic description of Big Foot. Over among the Oglala Sioux, a very similar entity is mentioned, that has hooves.
Big Man – Going by the more correct translation of this entity, the Big Man spirit seems to be more of a local protector of the forest than any dark malevolent spirit tied to death. It seems to be more a spirit of the land. In that respect, it’s taking on a much darker aspect is likely just a reflection of the history and how it has affected the Lakota. As if a connection has deeply gone wrong and soured.
Slender Man – The figure of Slender Man is relatively new to the Urban Folklore landscape, making it a 21st century Bogeyman. This being’s first appearance was on June 10th of 2009, having been created by Eric Knudsen, using the name “Victor Surge” in the Something Awful forums for a photoshop contest. The idea had been to create an Urban Legend so believable it would take on a life of its own, which it certainly has. It has been noted, after researching The Tall Man Spirit, that Slender Man draws on a lot of the same imagery motifs.
Stovepipe Hat Bigfoot – This is one name for the Tall Man when people describe sightings of seeing it wearing clothing. Stovepipe Hat Bigfoot is notable for being mentioned around the Pine Ridge Reservation. As the name indicates, this is also people misidentifying Big Foot or Sasquatch with Tall Man.
Walking Sam – This is another name for the Tall Man Spirit as it is known around the Pine Ridge Reservation in South Dakota. It did make local news and even the New York Times a few years back in 2015 with a high rate of suicides occurring on the reservation, especially among the youth. As a result, Walking Sam is considered a suicide spirit, one that is rather dangerous.
There is one notable incident where several teenagers were planning a mass suicide. They had planned to head out to an area where there were mostly trees where they would hang themselves. The local pastor, John Two Bears learned of what was to happen and was able to head off this group attempt.
More modern manifestations of this entity show it making appearances on the internet, taking advantage of vulnerable people, particularly youth, telling them to end their life. Situations have to be particularly dire if it can seem capable to do that.
Walking Sam is reported to have the ability take control of peoples’ minds, telling them to kill themselves so that it can collect their soul that will then join the others hanging from his long, spindly arms. One comment made is that Walking Sam was sent to earth as punishment and by claiming the souls of suicides, it is looking for company.
“In The Spirit Of Crazy Horse”: Written by Peter Matthiessen in 1983, he makes mention of Walking Sam as a supernatural entity that is both spirit and real, able to slip through the forest as if the trees weren’t there.
Folklore & Urban Legend
At first glance, yes some could approach the story of the Tall Man Spirit as some sort of spooky campfire story told in the same vein as that of Bigfoot and other Urban Legends. It could explain too one name of “Stovepipe Hat Bigfoot” that I came across. That is a disservice to this entity and what it is. Unless you want to try diminishing it’s power by making light of it, to be less scary or intimidating.
It is very likely people have confused two different entities together based on possible mistranslations from the Sioux languages into English. In the Lakota or Western Sioux language, they call Big Foot by the name “chive-tanka” meaning Big or Great Elder Brother. In English, the term gets translated to be “the Big Man.” It’s easy to see why Big Foot hunters and enthusiasts would glom onto a potential mistranslation to embrace it.
On the Oglala reservation, sightings of Big Foot or Big Man are seen as ill omens and warnings of potential tragedies. Where there seems to be sightings and claims of more than one creature or entity, some have put forward the ideas that this entity is a local forest spirit and protector of the land.
Remembering to keep the two separate, Tall Man is found in older stories of bad spirits or giants that once wandered the Earth. They had become prideful and arrogant to the point that they challenged the thunder and lost to it.
Big Foot or Sasquatch by themselves are in an entirely different category belonging more towards cryptids and cryptozoology. The Tall Man Spirit fits more towards a broader category of supernatural beings like the Bogeyman and Shadow People. A portent of ill omen and tragedy.
This is one of the powers attributed to the Tall Man Spirit, to make a person or even a group of people do things they normally would not otherwise. One of which is to whisper to people, commanding them to commit suicide.
I don’t know if I’d call that a power, as this entity, particularly Walking Sam seems to prey on and target those already vulnerable, feeling the extremes of depression, despair, powerlessness and hopelessness. That all it seems to do is give people that nudge to push them over in that direction.
The belief in Tall Man is very prevalent on the Pine Ridge Reservation. While many will call it mere superstition that people use to blame the causes of suicide. The harsh reality is that even if the Tall Man is chalked up to superstition, what it represents or is a manifestation of, is not. Suicide is still a very real thing that many Lakota, especially their youth are having to confront with the deeply root despair, depression, and potentially overwhelming helplessness.
While it was easy to take apart Slender Man and analyze him, given how new to the folkloric and urban legend scene it is. Tall Man is harder as it’s had longer to seep deeper into a local region and people’s culture. Of course, it’s easy for the Tall Man spirit to seem as powerful as its portrayed when the helplessness and despair is that deeply rooted.
Nor does it help when some gruesome images associated with the Tall Man are that of nooses. Sheriffs, law enforcement and other people report having found them hanging from trees. Comparisons have been made to found footage films like Blair Witch Project. Even if we go with the simple explanation of someone leaving nooses to be found, another comparison is made to Japan’s infamous “suicide forest,” Aokigahara.
That is all rather disturbing.
Etymology – Horn (Old English)
Suffice to say, Herne is a well-known figure in British and Modern folklore. At first glance, it’s easy to say that Herne is one of the names for the Horned God in Wicca and Modern Paganism. A slightly more knowledgeable response would say that Herne is who leads the Wild Hunt. Or perhaps that he is the ghostly specter of a Games Keeper with antlers who haunts Windsor Forest.
It does get a bit tricky on trying to get into what’s concrete for the figure of Herne.
Many descriptions of Herne will agree that he is human either wearing antlers or has antlers. Sometimes he is on foot others he is on horseback and may or may not be accompanied by hunting hounds or other animals of the forest.
Ghost – The version of Herne that appears in Shakespeare’s play, clearly terrorizes the forest animals and people alike, blasting or withering the trees of the forest as he shakes his chains. The alternative lines say he can take on the shape of a stag. Later descriptions of Herne will have him riding a horse as part of the Wild Hunt.
The Merry Wives Of Windsor
The earliest known mention that we have of Herne is in William Shakespeare’s play The Merry Wives of Windsor written in 1597.
That certainly is a case for having been around for quite a while just based off that alone.
In Act 4, Scene 4, we have the characters Mistress Page and Mistress Ford deciding that they will play a trick on Sir John Falstaff because of his unwanted advances. The two ladies convince Falstaff to disguise himself as a ghost and meet them out under an oak in Windsor Forest at midnight. The two ladies also convince and get some children to show up at the same time who are dressed up as fairies to pinch and burn Falstaff.
“There is an old tale goes, that Herne the hunter,
Sometime a keeper here in Windsor Forest,
Doth all the wintertime, at still midnight,
Walk round about an oak, with great ragg’d horns;
And there he blasts the trees, and takes the carrle,
And makes milch kine* yield blood, and shakes a chain
In a most hideous and dreadful manner.”
Milch kine? Yeah, milking cows.
There is a set of alternative lines from 1602 that hint that Herne was a local ghost story used by mothers to get their children to behave.
The alternative lines are as follows:
“Oft have you heard since Horne the hunter dyed,
That women, to affright their little children,
Says that he walkes in the shape of a great stagge.”
Whether the character of Herne existed before the creation of Shakespeare’s play or is a creation of it, isn’t clear. What is clear is that this play is for certain where the figure of Herne enters British folklore and onwards to a larger, global audience… at least the West.
Cuckold’s Horns – With an Elizabethan audience, they would know that a cuckold is a name given to a husband with an unfaithful wife. A cuckold like the cuckoo bird that lays its eggs in the nests of other birds. So, a husband is likely raising a child who is not his own. The horns were likely a theatrical device of the Elizabethan stage to inform an audience of a character’s role.
In Windsor’s Home Park, there have been a few different oak trees since the mid-1800’s that people have claimed to be either Falstaff’s Oak or Herne’s Oak.
The main oak that people pointed to as Herne’s Oak fell in 1796 due to declining botanical health. The other oak was blown over during a windstorm on August 31st 1863. The logs from this tree were burnt in order to exorcise the ghost of Herne. One log was kept to carve a bust of Shakespeare from and is on display in the Windsor and Royal Borough Museum in the Guildhall.
Later, Queen Victoria planted another oak to replace the one that fell in 1863. Later, King Edward VII would have the tree removed in 1906 during a landscaping project. Still, another oak would be replanted to replace the fallen tree from 1796 and named Herne’s Oak.
All’s well that ends well.
As the legend of Herne continues to grow and expand, the 20th century sees Herne’s ghost now appearing shortly before national disasters and before the death of monarchs, much like a Banshee.
At the very least, because people expect to see something, more and more people claim to have encountered Herne’s ghost or to have heard the sounds of hounds or a horn blowing in Windsor Forest.
Truth In The Telling
With the authenticity of Herne being lost to history and up for debate, there are enough people who believe that Shakespeare must have been using a local legend. To this end, people have been trying to add some historical veracity and authenticity to legitimize Herne’s legend. If nothing else, the legend and imagery of Herne have succeeded at capturing people’s imaginations for centuries and has well earned a place in folklore.
The Restless Gamekeeper – This is the next literary source, written by Samuel Ireland in 1791 in his Picturesque Views on the River Thames. In the story, Herne is to have been based on a historical figure by the name of Richard Horne, a yeoman who lived during Henry VIII’s reign. Horne was accused of poaching and as a result, he hung himself from an oak tree. As this was a suicide death, Herne’s spirit is believed to be barred from entering either heaven or hell and is doomed to haunt the place of their death.
Shakespearean scholar James Halliwell-Phillips found a document where Herne is listed as a hunter and confessed to poaching. Plus, early versions of The Merry Wives of Windsor spell the name as “Horne” instead of “Herne.”
There are of course, a couple variants to this story.
Variation 1 – In this version, Herne is the huntsman to King Richard II. After some local men grew jealous of Herne’s status, they conspired to accuse him of poaching on the King’s land. Falsely accused and outcast, Herne hung himself from an oak tree.
Variation 2 – In this story, Herne saves King Richard II from a stag. Fatally wounded, Herne is healed by a magician who takes Herne’s skills in forestry and hunting as payment. Part of this being cured involved having the dead stag’s horns tied to Herne’s head. Distraught by the loss of his skills, Herne hung himself from a tree. As a result, his spirit is doomed each night to lead a spectral hunt through Windsor Rest.
Windsor Castle – Written by William Harrison Ainsworth in 1842. This novel aims to be a historical drama set during the reign of the Tudors and follows Henry VIII’s pursuit of Anne Boleyn. Herne features throughout the novel as a ghostly figure haunting the nearby woods of Windsor. This version of Herne is somewhat sinister as Harrison Ainsworth created a history where Herne was gored by a stag. Herne makes a deal with the Devil to spare him. Part of the deal is that Herne would forever wear antlers. This version of Herne had served Richard II and likely the source of the two previous folkloric versions of where he originates from.
The Wild Hunt
The Wild Hunt is a phenomenon found in many different European countries and cultures. It is a nightmarish, supernatural force led by some dark spectral hunter on horseback and accompanied by a host of other riders and hounds as they chase down unlucky mortals, either until they drop dead of exhaustion, are caught and forced to join the Wild Hunt or able to evade the Hunt until dawn.
Just exactly who it is that leads the Hunt does vary country by country in Europe. The Wild Hunt is known for making its ride during the Winter Solstice or New Year’s Eve. Jacob Grimm of Grimms Brothers fame makes a connection of Herne to the Wild Hunt due to the epitaph of “the Hunter.” That does seem to work, a Huntsman, connect him to the Wild Hunt and for Britain, the idea really jells of a local person who becomes a lost soul, doomed to forever ride with the Hunt.
Of course, the point is brought up that as a ghost, Herne is connected to one locality whereas the Wild Hunt wanders, moving from one place to another, seemingly randomly.
Ultimately, just who leads the Wild Hunt will vary from country to country. In Welsh mythology, it is Gwyn ap Nudd or Annwn who lead the hunt with a pack of spectral hounds to collect unlucky souls. The Anglo-Saxons of Britain hold that it is Woden who leads the hunt at midwinter. Wotan is very similar to Odin (just another name for the same deity really), Herne has been linked to them as both have been hung from a tree.
With Wicca and many modern pagan religions, Herne is frequently identified with the Horned God. As a Horned God, Herne is seen as a god of the Hunt, the sacred masculine, animals, nature, crossroads, sacrifice, fertility, virility, forests, hunters, and warriors.
Close on the heels of a horned deity, Herne has been connected to the Celtic deity of Cernunnos. Most notably, Margaret Murray made this connection in her 1931 book, “God of the Witches.” She sees Herne as a manifestation of Cernunnos and a very localized god found only in Berkshire. Take that as you will, for as much as Margaret Murray is hailed as the Grandmother of Wicca, many of her ideas and theories have been discredited and contested or challenged as they often appealed to emotional desires didn’t fulfill proper scrutiny and criteria for research. She is still very important in getting the ball rolling for those who follow Wicca and Paganism.
Archeological Discoveries – Of note is that a headpiece made from the top part of a stag’s skull with antlers still attached was found in Britain at Star Carr near Scarborough. This headpiece is thought to date back to around 8500 B.C.E., dating it to the Mesolithic era. The headdress is thought to have served shamanic rituals to ensure a successful hunt.
Cernunnos – Gaul
It’s not just Margaret Murry who sees Herne as being very similar to or an aspect of Cernunnos, it is also R. Lowe Thompson in his 1929 book “The History of the Devil – The Horned God of the West” who makes the connection.
Thompson makes the connection of Herne to other Wild Huntsmen, looking for a connection of all of these horned deities being really the same being or aspects of each other. He goes on how Herne and Cernunnos are the same, just as the English word “horn” is a cognate of the Latin word “cornu.”
So… “cerne” and “herne.” It’s enough for many Wiccans and Pagans to accept Herne as an aspect of Cernunnos just on the fact that both have horns or antlers.
Depending on the source and who you ask, Herne hunts and destroys nature and wildlife where Cernunnos seeks to protect it.
Pan – Greek
While we’re at it, the Grecian rustic gods of the wild, Pan is also seen as a syno-deity who can be equated with Herne and other Horned Gods.
Woden – Anglo-Saxon
Also spelled Wotan.
Because so many have tried to make connections, I already touched on this above with the Wild Hunt, Herne as been connected to Wodan as well. Both Herne and Wodan hung from a tree. Herne out of shame and suicide and Wodan as he was seeking knowledge of the runes. Herne is also bandied about as being derived from one of Wodan’s titles, Herian (“Warrior-Leader”), a titled used when leading his fallen warriors, the Einherjar.
The Play’s The Thing!
Even if the origins of Herne are rooted in a Shakespearean play solely as a creation of the great bard himself. People assume that Shakespeare must have drawn on some unverifiable local myths and folklore.
While we can argue and aren’t completely sure, Herne has more than earned a place in folklore. Afterall, Herne continues to inspire and find his way into literature and modern media.
There are numerous books and T.V. series where Herne has a part or features and continues to be a character people readily draw inspiration from.
Such as a British show, Robin of Sherwood where Herne is a pagan priest and spirit of the woods. Books such as Susan Cooper’s The Dark Is Rising and Terry Pratchett’s Discworld series.
At its simplest, Nanaue is the son of the Shark King, Kamohoalii and a mortal woman, Kalei. He is something of a bogeyman in Hawaiian mythology.
Father – Kamohoalii, King of the Sharks
Mother – Kalei, a mortal woman
Aunt – Pele, a volcano goddess, which makes sense as some retellings list Kamohoalii and her being siblings.
Siblings – Unauna, a brother, a mountain demigod.
Picture if you will, many years ago, the Big Island of Hawaii. A tale old as time. It is here, our story begins in the Waipio Valley where a beautiful young maiden by the name of Kalei lived. Every night, Kalei loved to go walking along the beach, down to where the mouth of the valley would open up to the sea to collect a particular type of shellfish that she loved to eat.
Going out late and alone one night, Kalei’s beauty caught the eye of Kamohoalii, the King of the Sharks. Being a shape-shifter, Kamohoalii was able to change to a human, one whose role was chief as he came to land to seek out Kalei.
In this guise, Kamohoalii was able to move among the humans as he searched. Eventually he found Kalei whom he was able to court and marry. In time, Kalei would become pregnant.
Now, Kamohoalii was careful not to ever reveal his true identity to Kalei. However, given that he would leave in the morning and come home late in the evening, eventually Kamohoalii does reveal his true nature to Kalei.
Not keeping secrets is healthy in a relationship and that would make it easier for the fact that Kamohaolii has to return to the sea. That means Kalei is going be alone and with a half human, half shark son on the way, it will help that she knows what to do.
Kamohoalii was careful to give instructions to Kalei to give birth alone and that she always keeps an eye on their child. The final instructions were that she never allow their son to eat meat from any. Kalei vowed that she would follow Kamohoalii’s words. It is a reluctant Kamohoalii who returns to the sea, leaving his lover behind, never to see her again.
The time came, during the night that Kalei gave birth to her’s and Kamohoalii’s son. She was gladdened and then became afraid when she saw on the baby’s back a deformity like a large open hole or slit as if it were some fish mouth.
Kalei covered her son, whom she named Nanaue, with a blanket and later a shirt to hide his deformity from other people. At first, all goes well and Kalei is able to raise her son and follow Kamohoalii’s instructions.
This works until Nanaue is three or four years old and is taken to go eat in the Mua house with the other men. There, Nanaue’s grandfather fed him some meat. Instantly, the child developed an insatiable appetite for meat. The mouth on Nanaue’s back grew sharp rows of teeth.
As Nanaue’s shark nature developed, Kalei discovered that her son would turn into a young shark whenever he bathed in a stream. Kalei counciled her son to be careful not to reveal his nature to anyone else.
This worked for the most part, Nanaue busied himself working in his mother’s taro patch when he wasn’t fishing or bathing. This earned him something of a reputation as a loner and a recluse. This had more to do with that as Nanaue grew, so did his voracious appetite as a shark. People did pass by his mother’s place and they’d see Nanaue whereon he’d engage in some small talk. Mainly the question of what they were doing. If people said bathing or fishing, Nanaue would bid the people to take care.
Now, if it were just one person going off alone, this is whom Nanaue would pick to eat and soon enough, the individual would go missing. Pretty there’s a habit of missing people and what all do they have in common?
The people of Waipio Valley began to get suspicious of Nanaue. Why was he the only one never harmed by this monstrous shark that would appear. There wasn’t any proof yet.
Eventually, King Umi sent out a proclamation for all the Hawaiian men of Waipio to come and put in some work on tilling his plantation. On the first day of work, Nanaue was the only man who hadn’t shown up.
Word reached King Umi about a man who hadn’t shown up for work and men were sent to bring Nanaue before the king. When questioned why he didn’t show up, Nanaue replied that he didn’t know he was to show up.
Seems legit as King Umi accepts this answer and tells Nanaue to show up tomorrow. Bright and early the next day, Nanaue shows up for work with all the other men. Unlike them, Nanaue is still wearing a shirt to cover the shark mouth on his back. This puzzles the other men who wonder why Nanaue doesn’t go shirtless like they do in the heat as they all work.
After a few days of this, some of the other younger workers decided to accost Nanaue as they surrounded him and ripped his shirt off. This revealed the gruesome shark mouth on Nanaue’s back. In anger, Nanaue turned his back to bite several of the young workers.
Some of the workers ran and reported to King Umi what had happened. It didn’t take King Umi much to put two and two together as to who and what was the source of so many of his people vanishing when going swimming. King Umi ordered Nanaue’s capture and that a large fire be built in which Nanaue would be burned alive.
See what fate held in store for him, Nananue called upon his shark father, Kamohoalii to aid him. As an answer to his pleas, Nananue found himself with superhuman strength that allowed him to break the ropes holding him. Using his new immense strength, Nananue broke free of Umi’s warriors that tried to seize him. Nanaue ran with all his might to rock edge and leapt into the ocean with numerous people to witness his change into a shark.
The people were greatly upset with Nanaue’s escape, such that they wanted to kill his mother and relatives for having raised such a monster. Kalei and her brothers were caught and brought before King Umi. Not giving into the people’s immediate demands for execution, Umi questioned Kalei about her son and she confessed to everything about Kamohoalii’s courtship and the warning he had given her concerning raising their son.
Hearing Kalei’s tale, Umi wisely surmised that any actions taken against Kalei and her kin would likely arouse the Shark King’s wrath. If not that, surely the wrath of Nanaue.
Instead, Umi decreed that Kalei and her brothers be released. A request was given to the priests and shark kahunas to make offerings and invocations to Kamohoalii to ask what to do about his son Nanaue. The spirit of Kamohoalii appeared and told how it was the boy’s grandfather who had fed him meat. If it had not been for this action, he would order his son killed. As it was, Kamohoalii informed the priests and kahunas that his son was to be exiled from Hawaii and if he appeared again, his shark soldiers would kill Nananue. Before leaving, Kamohoalii obtained a promise that Kalei and her family would be held blameless for Nanaue’s actions.
As to Nanaue, he swam to the Hana side of the island of Maui. Here, resumed his human form again and married a chiefess. Nanaue tried for a while to suppress his voracious appetite for human flesh. This only worked for so long and Nanaue’s hunger grew so great and desperate that he grabbed a young girl and ran with her out to the ocean where he changed back into a shark and ate her. One or two legends state that Nanaue does have descendants of his on Maui.
The worst part to all of this, is that everyone saw it. Saw Nanaue grab the girl, take off with said girl to the ocean where he changes into a giant, monstrous shark and devours her. Enter the mob with pitchforks… well, spears and the people of Maui chase after Nanaue in their canoes, doing their best to try and kill him.
The story continues and Nanaue manages to escape, making his way towards Molokai. Once more Nanaue tried to keep his real nature a secret and resumed a normal life. However, stories of a dangerous man-shark are now making the rounds. The people of Molokai are on alert as their people are now being eaten by a monstrous shark and with a stranger in their mist, it doesn’t take long for them to suspect Nanaue. A local kahuna told people that the next time that Nanaue appeared after such an attack, to have some strong men grab hold of him to pull off his shirt to reveal the shark mouth underneath.
Given Nanaue’s voracious appetite, it’s not long before he succumbs to his carving for humans. The men are ready, and they seize hold of Nanaue after the latest monstrous shark attack. Ripping off his shirt sure enough reveals the shark mouth on his back.
Having been found out, Nanaue uses his superhuman strength to overpower the men and break free. Or so he tries. The men’s determination not allow the monster get away is what enables them to finally subdue Nanaue enough as they beat him mercilessly with clubs.
Unconscious, the men now bound and tied up Nanaue while they prepared to build a big fire. As the men gathered brush and firewood, Nananue came to. Realizing he was bound, Nanaue struggled to make his way towards the ocean. Once he touched the water, Nanaue turned back into a shark. The men had returned and seeing that Nanaue had turned into a shark threw nets over him to drag him further up on the shore, coupled with some more beatings with their clubs to knock him out again.
If Nanaue is so strong and he’s escaped before, why not now? That’s because the people of Molokai had called on upon a young demigod, Unauna to help them. Demigod versus demigod and Unauna, despite being young, had the advantage over Nanaue who’s a fish out of water.
Up the slopes of Kainalu Nanaue is hauled. It is said that the shallow ravine seen on Kainalu Hill marks the passage that Nanaue was dragged along. This place is known nowadays as Puumano or Shark Hill.
To make sure that Nanaue would finally be defeated once and for all, Unauna instructed the people to cut the shark’s body to pieces as they burned it. Bamboo from the sacred grove of Kainalu was used in the process of cutting and burning the large shark.
In a slightly strange twist, the god Mohoalii who preceded over the sacred grove of Kainalu was angry over the desecration of his grove. Interestingly, Mohoalii is another name for the shark king Kamohoalii. Further, he’s also the father of Unauna, not just Nanaue. Angry, Mohoalii caused that the bamboo of this grove would no longer be able to keep edge or stay sharp.
At any rate, Nanaue is finally dead and the people of the Hawaiian islands no longer had to fear his insatiable appetite for human flesh.
At its simplest meaning, this is the Hawaiian word, that when used as a noun, means either a god, demigod, any supernatural entity or an idol. As a verb, it describes anything supernatural or divine. It tends to be a catch all word and has a few variations for rankings.
Meaning “ravenous shark,” this is a nickname that derives from Nanaue’s story when describing anyone who’s a glutton, especially for meat.
Tourism! Kaneana Cave
When visiting Hawaii, many of the sacred places are off limits and only native Hawaiians are allowed to visit them.
There is one exception, Kaneana Cave, here it is believed that the spirit of Nanaue is still present and will devour the unwary and unsuspecting. Even better, tourists are allowed to visit!
I can only surmise that local Hawaiians had hoped that Nanaue was still around and would take care of unwanted tourists in their loud, bright Hawaiian shirts and snapping pictures of everything.
It’s good for business! Who doesn’t love a bit of a ghost story and potential danger?
King Shark – DC Villain
As King Shark, Nanaue does appear as a villain for Superboy in 1994. In his original version, it does follow his Hawaiian origins with other characters dismissing it as just superstition and believing instead that Nanaue is just a mutation. However, further storylines in Aquaman confirm the mythical Hawaiian origin as valid and true for DC.
From there, King Shark makes other appearances in the DC Universe of comics, video games and animated movies. His most notable appearance at present is as a reoccurring villain on CW’s The Flash where they alter and mix up his origins a bit, but still largely the same character. Marine biologist turn giant, mindless monstrous Shark Guy during a particle accelerator explosion who then goes on a rampage and is extremely difficult to beat. I suppose that works.
Other Names: Jólasveinar, Yule Lads, Yuletide-Lads, Yulemen
These mischievous pranksters are the present bringers in Iceland, not Santa Claus. Not one Santa Claus, it’s thirteen! How exciting is that!
Though, the Yule Lads didn’t always start off so friendly. These lads used to work for their mother, Grýla to help her hunt down naughty children as well as wreak all sorts of havoc and mischief during the long, dark winter days. The oldest versions and stories of the Yule Lads come from East Iceland.
This is reportedly the home of the fierce some Grýla and the Yule Lads. It is a labyrinth field of lava in North Iceland.
Reykjavik – This is another place that the Yule Lads can be spotted around in December. This place serves more a tourist destination where there’s a game to find all the Yule Lads and visit the local Troll Garden to sit in Grýla’s cauldron.
The descriptions of the Yule Lads have varied over time. In their pre-Christmas descriptions, they are troll-like beings who have no torsos.
Later, when they became more associated with Christmas, the Yule Lads would dress much like the American and European Santa in all red garments. Another push was made to have the Yule Lads dress in a more traditional medieval Icelandic garments in an effort to push away from the often overly commercialized versions of Santa and Christmas that are seen.
Grýla – The infamous Icelandic Christmas Ogress or Trolless is the mother of the Yule Lads, it would explain so much of their behavior. Grýla is known for eating misbehaving children and goes out in search of them at Christmas time.
Leppalúði – He is Grýla’s current husband and the father of the Yule Lads. Leppalúði is known for being very lazy. He lives in their cave found in the Dimmuborgir lava fields. Aside from the Yule Lads, Grýla and Leppalúði also have twenty other children.
Leppalúði had an affair with a girl by the name of Lúpa while Grýla was very ill and bedridden for an entire year. The girl, Lúpa was to play nurse to Grýla while she was sick. It’s no small wonder then, that when Grýla finds out that Leppalúði and Lúpa had an affair, resulting in a son by the name of Skröggur, that the trolless would become enraged and drive the girl and her son off from the cave.
The last children Grýla had with Leppalúði, when she was 50 years old, were twins. The twins died very young, still needing a crib.
Dark Winter Spirits
This ties into why Grýla is said to have so many children. As it concerns the Yule Lads, in the beginning their number varied wildly. The Yule Lads and their mother, Grýla in their pre-Christmas traditions, represented the dark, dangerous and capricious spirits of Winter. This time of the year, the weather is colder, the nights longer and it’s just more treacherous to go out into the wilderness if one is not prepared or wary.
Jól – The midwinter holiday that predates the modern Christmas, marks a time of people gathering together to feast and celebrate family both living and deceased. This older holiday is generally darker as elves, trolls and other mystical creatures that inhabit the Icelandic countryside are also out and would sometimes come to visit homes and farms, often as masked figures.
The Yule Lads at this time were portrayed as being trolls with no torso who would come down to the various villages and towns to cause havoc and chaos with their pranks or to outright carry off naughty children to their mother to feast on. The Yule Lads were just some of the many dangerous, unpredictable spirits and supernatural entities that wandered the countryside during winter.
Christianity – This religion was introduced to Iceland around 1000 C.E. after the King of Norway made a decree that everyone should convert to Christianity and sent out missionaries to the island nation. As with many ancient customs and traditions, the people weren’t that ready and willing to give up all their beliefs. As the Icelandic traditions and those of the introduced Christianity began to merge, one of the many points of note was a change to the calendar that shifted from the old Julian Calendar to the Gregorian Calendar.
Sometime during the 1500’s and up to the 1700’s, the Julian Calendar was beginning to fall out of step and the celebration of the Winter Solstice was occurring on December 13th. As more European countries made the shift to the Gregorian Calendar, it placed the Winter Solstice back to the 21st. The change of calendars also so some 13 to 14 days getting removed.
For Iceland, many people didn’t like this and still wanted to celebrate December 13th as the Winter Solstice or Jól. To have the two traditions Iceland and Christianity merge more easily, the thirteen days of Christmas with the Yule Lads coming to visit began to form, starting from the eve of December 12th and stretching out all the way to the 25th and beyond to January 6th with Epiphany as the Yule Lads come visiting and then depart, back up to the mountains.
In the 16th century, a law was put into place that: “All disorderly and scandalous entertainment at Christmas and other times and Shrovetide revels are strongly forbidden on pain of serious punishment.” Parents still used the stories of Grýla and the Yule Lads coming to carry away naughty children during Wintertime and at Christmas. Things got so bad that in 1746, parents were forbidden and banned from using these stories to scare their children. It’s shortly after this, that the imagery of the Yule Lads would begin to further change.
Huldufólk – According to folklorist, Skarphéðinsson, the Yule Lads are the Huldufólk or the hidden people who live in Iceland right along humans, just another dimension that can’t be seen.
If you go for the Christian connection to religion and folktales, the Huldufólk were the dirty, strange and unusual children of Eve that she hid from God. When they were discovered, these children were sent to another world or dimension. Other ideas are that the Huldufólk are actually Fallen Angels.
Once the Yule Lads began to be associated with the celebration of Christmas, their image softened so that instead of being more malicious troll spirits that cause havoc and chaos, they became more benevolent. They’re still pranksters and the imagery saw them become more humanized to be half-troll figures.
The Thirteen Days Of Christmas – Yes, instead of one day of presents, children in Iceland get eight thirteen crazy nights!
The Yule Lads arrive during the thirteen days of Christmas, coming one at a time. Once December 25th comes, the Yule Lads depart back to their mountain home in the order that they arrived until the last day of January 6th, Epiphany.
Borrowing from Dutch tradition, children place a shoe out on their window sills during the thirteen nights of Christmas leading up to Christmas Day. In the hopes of receiving a gift or treat, children leave out small snacks for the Yule Lads such as laufabrauð (“leaf bread”), this is a thin, crisp flatbread. If a child has been good, they will receive a present or treat in their shoe. If a child has been particularly naughty, they will receive a rotten potato in their shoe.
If you ask me, that’s much better than getting carted away to their mother, Grýla to be eaten.
The Thirteen Yule Lads
The number of Yule Lads has varied over the years with as many as 82 and in more recent times with the 20th century, that number settled on there being thirteen. As the stories go, the Yule Lads live up in the mountains and come down in December during the Thirteen Days of Christmas. As there are thirteen of these lads, the various names they possess also speak of their particular quirk, feature or talent they have.
Jólasveinarnir – The Yule Lads Poem was written by the poet, Jóhannes úr Kötlum in 1932, this poem is still a popular piece recited each year in many homes and schools during December. This poem is where the Thirteen Yule Lads were made cannon for Iceland’s Christmas Tradition. The English translation of the poem is done by Hallberg Hallmundsson.
The sections below in italics are Kötlum’s poem in English.
Stekkjastaur – Sheep-Cote Clod (Or Stiff Legs)
Arrives: 12 December
Leaves: 25 December
The first of them was Sheep-Cote Clod.
He came stiff as wood,
to prey upon the farmer’s sheep
as far as he could.
He wished to suck the ewes,
but it was no accident
he couldn’t; he had stiff knees
– not too convenient.
Giljagaur – Gully Gawk
Arrives: 13 December
Leaves: 26 December
The second was Gully Gawk,
gray his head and mien.
He snuck into the cow barn
from his craggy ravine.
Hiding in the stalls,
he would steal the milk, while
the milkmaid gave the cowherd
a meaningful smile.
Stúfur – Stubby
Arrives: 14 December
Leaves: 27 December
Stubby was the third called,
a stunted little man,
who watched for every chance
to whisk off a pan.
And scurrying away with it,
he scraped off the bits
that stuck to the bottom
and brims – his favorites.
Þvörusleikir – Spoon-Licker
Arrives: 15 December
Leaves: 28 December
The fourth was Spoon Licker;
like spindle he was thin.
He felt himself in clover
when the cook wasn’t in.
Then stepping up, he grappled
the stirring spoon with glee,
holding it with both hands
for it was slippery.
Pottaskefill – Pot-Scraper
Arrives: 16 December
Leaves: 29 December
Pot Scraper, the fifth one,
was a funny sort of chap.
When kids were given scrapings,
he’d come to the door and tap.
And they would rush to see
if there really was a guest.
Then he hurried to the pot
and had a scraping fest.
Askasleikir – Bowl-Licker
Arrives: 17 December
Leaves: 30 December
Bowl Licker, the sixth one,
was shockingly ill bred.
From underneath the bedsteads
he stuck his ugly head.
And when the bowls were left
to be licked by dog or cat,
he snatched them for himself
– he was sure good at that!
As a side note, askur is a type of dish that Icelanders would eat from and keep under the bed as a means of storing it.
Hurðaskellir – Door-Slammer
Arrives: 18 December
Leaves: 31 December
The seventh was Door Slammer,
a sorry, vulgar chap:
When people in the twilight
would take a little nap,
he was happy as a lark
with the havoc he could wreak,
slamming doors and hearing
the hinges on them squeak.
Skyrgámur – Skyr-Gobbler
Arrives: 19 December
Leaves: 1 January
Skyr Gobbler, the eighth,
was an awful stupid bloke.
He lambasted the skyr tub
till the lid on it broke.
Then he stood there gobbling
– his greed was well known –
until, about to burst,
he would bleat, howl and groan.
Skyr is a type of yogurt found in Iceland.
Bjúgnakrækir – Sausage Swiper
Arrives: 20 December
Leaves: 2 January
The ninth was Sausage Swiper,
a shifty pilferer.
He climbed up to the rafters
and raided food from there.
Sitting on a crossbeam
in soot and in smoke,
he fed himself on sausage
fit for gentlefolk.
Gluggagægir – Window-Peeper
Arrives: 21 December
Leaves: 3 January
The tenth was Window Peeper,
a weird little twit,
who stepped up to the window
and stole a peek through it.
And whatever was inside
to which his eye was drawn,
he most likely attempted
to take later on.
Gáttaþefur – Doorway Sniffer
Arrives: 22 December
Leaves: 4 January
Eleventh was Door Sniffer,
a doltish lad and gross.
He never got a cold, yet had
a huge, sensitive nose.
He caught the scent of lace bread
while leagues away still
and ran toward it weightless
as wind over dale and hill.
Ketkrókur – Meat-Hook
Arrives: 23 December
Leaves: 5 January
Meat Hook, the twelfth one,
his talent would display
as soon as he arrived
on Saint Thorlak’s Day.
He snagged himself a morsel
of meat of any sort,
although his hook at times was
a tiny bit short.
I’m a told a favorite meat is lamb. The 23rd is also St. Thorlak’s Day, the patron saint of Iceland.
Kertasníkir – Candle Beggar (Or Candle Stealer)
Arrives: 24 December
Leaves: 6 January
The thirteenth was Candle Beggar
– ‘twas cold, I believe,
if he was not the last
of the lot on Christmas Eve.
He trailed after the little ones
who, like happy sprites,
ran about the farm with
their fine tallow lights.
Candles at this time, were once made of tallow and thus edible. It is little wonder that Candle Beggar is often the most favorite of the Yule Lads and seen as being the most generous as he comes on the last day just before Christmas. Some children will leave a candle out for Kertasnikir next to their shoe.
Lost Yule Lads & Lasses
More recent times sees the Yule Lads numbering as thirteen in all. This wasn’t always so and there were a few others, that were once part of their number.
Flórsleikir – His name translates as “dung channel licker.” Luckily this has something to do with the channel in the cowshed.
Flotsokka – One of two sisters who would place a piece of fat on a half-knitted sock or stuff a piece of fat up her nose. Eww!?!
Flotnös – The second of two sisters who would place a piece of fat on a half-knitted sock or stuff a piece of fat up her nose. Eww!?!
Lampshadow – He would go and put out all of the lights.
Litlipungur – His name translates to mean “small balls”. What he did, I’m not sure I want to know.
Lungnaslettir – Or Lung Flapper, he gets his name from his penchant for walking around with a set of still wet sheep lungs and hitting anyone who gets in his way.
Smoke Gulper – He would sit on the roof and swallow the smoke coming from the chimney.
Bunch of weirdos.
Etymology – “Growler,” “Threat” or “Threatening,” possibly “Bugbear”
Grýla is the name of a popular and famous Christmas Witch, Ogress or Troll found in Icelandic traditions. Stories and imagery for Grýla can also be found in the Faroe Islands. She is used by parents to scare naughty children into behaving.
The earliest translation for Grýla’s name, likely comes from the Sverris saga in the late 1100’s where the author has a section titled Grýla and goes on to explain that it means: “Bugbear.”
This is reportedly the home of the fierce some Grýla, Leppalúði and the Yule Lads. It is a labyrinth field of lava in North Iceland.
This ogress lives up in the mountains of Iceland. She is said to have hooves for feet and thirteen tails. Always in a foul temper with an insatiable hunger, especially for children, Grýla will descend from her mountain in search of bad children. She will put the children into a large sack to carry back up to her mountain cave to boil alive in a stew.
The descriptions for Grýla vary widely as some accounts saying she is half troll, half animal, that she has 300 heads with three eyes on each head. Other accounts will say she has bad nails, fangs, eyes in the back of her head and horns like a goat, that her ears hang down to her shoulders and are tied to her nose. Further accounts will say her chin is bearded and that her teeth are black like charcoal.
Grýla is described as having the ability to detect naughty children all year-round. It is during Christmas time that she will come down from her mountain home to find naughty children in local towns to take back and boil alive in her cauldron. Those children who have behaved or who have repented of their misdeeds, Grýla is unable to take or must release.
Snorri Edda – Written in the 13th century by Snorri Sturluson, Grýla is among the names of female trolls listed in his saga. Grýla is a cannibalistic mountain ogre or troll. Even in this early writing, Grýla is used to scare bad children into behaving lest she come down from her mountain cave to devour them. Sturluson’s Sage, Grýla has fifteen tails and on each tail, there are a hundred ballons and each balloon holds twenty children.
Þjóðsögur Jóns Árnasonar – “The Folklore of Jón Árnason” gives a description of both Grýla and her husband, Leppalúði. Both of these fiends are cannibalistic trolls who mostly prey on children. Found within the Folklore of Jón Árnason, is a poem that mentions both Grýla and Leppalúði having nineteen children.
Grýla has had three different husbands. Out of boredom or spite, she killed her first two husbands.
Gustur – This is the name of Grýla’s first husband whom she killed and ate out of boredom.
Boli – This is the name of Grýla’s second husband with whom she bore many children with. Boli is noted as having been a cannibal and died of old age. Sometimes Grýla kills and eats him too.
Leppalúði – He is Grýla’s current and third husband and the father of the Yule Lads. Leppalúði is known for being very lazy. He lives in their cave found in the Dimmuborgir lava fields. Aside from the Yule Lads, Grýla and Leppalúði also have twenty other children.
Leppalúði had an affair with a girl by the name of Lúpa while Grýla was very ill and bedridden for an entire year. The girl, Lúpa was to play nurse to Grýla while she was sick. It’s no small wonder than, that when Grýla finds out that Leppalúði and Lúpa had an affair, resulting in a son by the name of Skröggur, that the trolless would become enraged and drive the girl and her son off from the cave.
The last children Grýla had with Leppalúði, when she was 50 years old, were twins. The twins died very young and still needing a crib.
Having been married a few times, Grýla has some 72 children who are responsible for a variety of mischief and trouble. All ranging from harmless pranks to outright murder.
Jólasveinarnir – The Yule Lads, in the 17th century, when Grýla became associated with Christmas, she was assigned to be the mother of the Yule Lads. There are 13 Yule Lads who started off causing all sorts of mischief and trouble. Overtime and influenced by the American Santa Claus tradition, the Yule Lads became associated with gift giving and will leave either a gift of sweets ore a rotten potato in a shoe left on the window sill depending on a child’s behavior.
Jólakötturinn – The Yule Cat, as if children aren’t enough, Grýla also has a monstrous giant black cat for a pet. The Yule Cat will prey upon children and adults alike who have not received the gift of a new article of clothing. The Yule Cat will swell to a monstrous size before tearing apart its victim. So make sure your Nana or favorite Aunt has sent you a new article of clothing for Christmas. Even if it’s a pink bunny outfit, it will keep the Yule Cat from eating you!
Dark Winter Spirits
This ties into why Grýla is said to have so many children. With Grýla’s pre-Christmas traditions, she and all her numerous children are the dark, dangerous and capricious spirits of Winter. This time of the year, the weather is colder, the nights longer and it’s just more treacherous to go out into the wilderness if one is not prepared or wary.
Jól – The midwinter holiday that predates the modern Christmas, marks a time of people gathering together to feast and celebrate family both living and deceased. This older holiday is generally darker as elves, trolls and other mystical creatures that inhabit the Icelandic countryside are also out and would sometimes come to visit homes and farms, often as masked figures.
The character of Grýla was certainly one of these dark, spooky spirits who would come down from the mountains as a personification of Winter and the danger that comes with it. Another point of note, given Grýla’s insatiable appetite, is that she is closely related to the fear of hunger that the long, dark winter months can bring.
Grýla became associated with the Icelandic celebrations for Christmas in the 17th century. At this time, she was given the role of being the mother of the Yule Lads who bring either a gift or a rotten potato. When children get so frightened of going out for fear of being eaten that the government has to step in and ban parents from using Grýla as a fear tactic, you know you have a really scary badass that you just don’t mess with.
It has been suggested by Terry Gunnell that the tradition of Grýla may come from that of the Julebukk or Yule Goat and that her name may mean “threat” or “threatening.”
In her role as a Christmas Ogre, Grýla still hunts out misbehaving children to kidnap and eat. Later stories will sometimes have Grýla and Leppalúði die from starvation as they’re unable to find any naughty children. Though occasionally the two aren’t averse to eating adults either.
A more modern convention of the twentieth century, Grýla’s sons, the Yule Lads image softened and became more friendlier, adopting some of the Dutch tradition of leaving a shoe out so that the Lads could leave a gift if a child was good and a rotten potato if a child was bad in the thirteen days leading up to Christmas.
A satirical news site, The Onion blamed the 2010 eruption of the Eyjafjallajökull volcano on Grýla.
Alternate Spellings: 黄帝, Huang Di, Huangdi
Also known as: Gongsun, Kung-sun, Xuanyuan, Xuan Yuan, Hsuan-yuan, Huang Ti, Hwang Ti, Yellow Emperor, Yellow Thearch, the Yellow God, the Yellow Lord
Etymology: the Yellow Emperor, The character 黄 Huang, means “yellow” and is a homophony for the character, 皇 Huang, meaning, “august”, “creator” and “radiant”, Di “emperor”
Huang-Di, the Yellow Emperor ruled during a golden age of Chinese history and mythology. He is the first of five legendary Chinese emperors. Tradition has Huang-Di beginning his rule during 2697 B.C.E. and ending 2597. An alternate date is 2698-2598 B.C.E. These dates were first calculated by Jesuit missionaries studying the Chinese chronicles. They have been accepted by later scholars looking to try and establish a universal calendar.
There are a number of different legends surrounding Huang-Di that tell of his greatness as a benevolent ruler and establishing Chinese civilization. Huang-Di is to have ruled in a Golden Era of history before written Chinese history was established so many of his stories were passed down orally first. Just as Britain has its King Arthur, China has Huang-Di, the greatest ruler of all time that everyone looks up to and reveres.
What’s In A Name?
This gets a little tricky. Depending on the Chinese character used and its pronunciation; depends on what the word is translated to mean.
The character for Di, is used to refer to the highest deity from the Shang dynasty. During the Warring States period, the term Di came to be associated with the gods of the five sacred mountains and colors. After this era, about 221 B.C.E. the term Di came to refer to earthly emperors.
The character for Huang can be translated a couple different ways. Either Yellow or August. Scholars and historians seeking to emphasize the more religious meaning to the name Huaung-Di will translate the name to mean “Yellow Thearch” or “August Thearch.”
Some scholars such as Sima Qian in his “Records of the Grand Historian” compiled in 1st century B.C.E. have given Huang-Di’s name as Xuanyuan. The 3rd century scholar Huangfu Mi have said that this is to be the very same hill that Huang-Di lived and takes his name from. Liang Yusheng, from the Qing dynasty has argued that the hill is named after the Huang-Di. In Chinese astronomy, Xuanyan is the name for the star Alpha Leonis or Regulus.
The name Xuanyuan is also references Huang-Di’s birthplace. Huang-Di’s surname was Gongsun or Ji.
The name Youxiong is thought to be either a place name or clan name. Several Western scholars and translators have given their ideas on what Youxiong translate to. The British sinologist, Herbert Allen Giles says the name is from Huang-Di’s principal heritage. William Nienhauser, in translating the “Records of the Grand Historian” has put forth that Huang-Di is the head of the Youxiong clan who lived near Xinzheng in Henan. The French historian, Rémi Mathieu translates the name Youxiong to mean “possessor of bears” and linking Huang-Di in mythology to bears. Rémi isn’t the only one to make a connection to bears. Ye Shuxian also makes a connection with Huang-Di to the bear legends found throughout northeast Asia and the Dangun legend.
As a culture hero, Huang-Di is seen as a wise and benevolent ruler who introduced government and laws. He is also seen as having taught people several different skills and to have invented several things such as clothing, building permanent structures such as palaces and houses, music, the wheel, armor & weapons, carts, ships, writing, digging wells, agriculture, taming and domesticating animals, astronomy, calendars, mathematics, cuju (a sport similar to football), the compass and currency.
At some time during Huang-Di’s rule, he reputed to have visited the Eastern sea where he met Bai Ze, a supernatural talking beast that taught him the knowledge of all supernatural creatures. Bai Ze explained to Huang-Di there were 11,522 (or 1,522) different types of supernatural beings.
San-Huang – The Three Sovereigns
Also, known as the Three Emperors, they are a group of god-kings and demigod emperors who are believed to have lived some 4,500 years ago. Huang-Di is counted as being part of this group and the leader of their number to have once ruled over China. Other’s counted among this number are Fu Xi, Nuwa and Shennong.
This is another mythological and historical group of rulers important to Chinese culture. These five emperors were virtuous rulers of outstanding moral character. Taihao, the Yan Emperor, the Yellow Emperor (Huang-Di), Shaohao and Zhuanxu are considered among the Five Emperors in this group.
But that makes four with the Three Sovereigns! The math is off! There are a number of variations as to who is counted among these numbers and it all depends on which text and source is used. It will even flip-flop too as to where Huang-Di is placed as either one of the Three Sovereigns or Five Emperors.
Parentage and Family
Huang-Di’ parents are given as Shaodian as his father and Fu Pao as his mother.
According to the “Discourses of the States”, Shaodian is sometimes mentioned as being Huang-Di’s step-father.
Huang-Di seems to have had several different wives:
Leizu – Of Xiling, she is the first wife, she is the most notable with any information as she is the first person to have domesticated silk worms for their silk. With Leizu, Huang-Di had two sons.
Fenglei – Second wife
Tongyu – Third wife
Momu – Fourth wife
Huang-Di is reputed to have had 25 sons. 14 of these sons all started clans of their own with their own surnames.
Shaohao – Also known as Xuanxiao, he would become the Emperor after Huang-Di’s death.
Changyi, who in turn is the father of Zhuanxu who would succeed his uncle, Shaohao as the next Emperor.
Ancestor Of The Chinese
A lot of emphasis and importance has been placed on Huang-Di as many Chinese dynasty rulers would trace the rights of their sovereignty to him. The Chinese Han claim being descendants of both Yandi (The Flame Emperor) and Huang-Di. Eventually, Huang-Di would be seen as the ancestor to all Chinese. A many Dynasty Emperors would all lay claim to Huang-Di’s legacy to prove their rightful claim to the throne.
It should be noted that the earlier mentions of Huang-Di, the Yellow Emperor is on a fourth century bronze inscription for the royal house of the Qi. This inscription claims Huang-Di as an ancestor to the Qi. The scholar, Lothar von Falkenhausen has suggested that Huang-Di is likely created as an ancestral figure in order to claim that all the ruling clans from the Zhou share a common ancestor.
Birth Of A Legend
Per myth and legend, Huang-Di is the result of a virgin birth. His mother, Fubao become pregnant with him while walking out in the countryside and was struck by lightning from the Big Dipper constellation. Fubao would give birth to her son after a period of twenty-four months on either Mount Shou or Mount Xuanyuan. It is for mount Xuanyan that Huang-Di would be named.
In Huangfu Mi’s account, Huang-Di is born at Shou Qiu or Longevity Hill near the outskirts of Qufu in Shandong by modern times. Huang-Di lived with his tribe near the Ji River, a mythological river and later migrated with his tribe to Zhuolu near modern Hebei. As a cultural hero, Huang-Di tames six different animals, the bear, the brown bear, the pi and xiu. The pi and xiu get combined to become a mythological animal known as the Pixiu. He also tames the chu and tiger. I’m not sure which creatures all of these are or the difference between a bear and brown bear is, but there we have it.
Other legends surrounding Huang-Di hold that he could speak shortly after his birth. That when he was fifteen years old, there was nothing that he didn’t know. Huang-Di would eventually hold the Xiong throne.
Trouble In Paradise
Huang-Di’s rule wasn’t completely problem free. One god decided to challenge Huang-Di’s sovereignty. This god was helped by the emperor’s son, Fei Lian, the Lord of the Wind. Fei Lian sent fog and heavy rain to try and drown the Imperial Armies. The emperor’s daughter, Ba (meaning drought) put an end to the rain and helped to defeat Fei Lian and his forces.
The Yellow Emperor And The Yan Emperor
Despite there being some 500 years between Huang-Di and Shennong rules, both of these emperors’ rules near the Yellow River. Shennong hailed from another are up around the Jiang River. Shennong having trouble with keeping order within his borders, begged the Yellow Emperor, Huang-Di for help against the “Nine Li” lead by Chi You and his some 81 brothers who all have horns and four eyes.
Battle of Zhuolu – Shennong was forced to flee Zhuolu before begging for help. Huang-Di used his tame animals against Chi You who darkened the sky by breathing out a thick fog. Huang-Di then invented the south-point chariot to lead his army out of the miasma of fog.
In order to defeat Chi You, Huang-Di calls on a drought demon, Nüba to get rid of Chi You’s storm.
This story sounds a lot like a variation of the previous story where Huang-Di calls for his daughter Ba to defeat Fe Lian.
Battle of Banquan – It is at this battle, that both Huang-Di and Shennong finally defeat Chi You and his forces and replace him as ruler.
Death & Immortality
Huang-Di ruled for many years and is thought to have died in 2598 B.C.E. Legend holds Huang-Di lived over a hundred years, by some accounts this was 110 years. Before he died, Huang-Di met a phoenix and qilin before he rose to the heavens to become an immortal or Xian. He is considered the very archetype of a human who merges their self with the self of the Universal God; how a person reaches enlightenment and immortality.
Another account of Huang-Di’s death is that a yellow dragon from Heaven flew down to take up Huang-Di up. Huang-Di knew that he could not deny destiny and went with the dragon. On their way to fly back to Heaven, they flew over Mount Qiao where Huang-Di asked to be able to say goodbye to his people. The people cried out, not wanting Huang-Di to leave them and they pulled on his clothing to try and keep. Surprisingly, Huang-Di slipped free of his clothing and got back on the dragon to fly up to the heavens. As to his clothing, they were buried in a mausoleum built at Mount Qiao.
Two tombs commemorating Huang-Di were built in Shaanxi within the Mausoleum of the Yellow Emperor. Other tombs were built in Henan, Hebei and Gansu.
Huang-Di is the founder of Taoism, one of the main philosophies and religions found in China.
As Huang-Di began to age, he began to allow his court officials to handle matters and make decisions. Huang-Di moved out into a simple hut in his courtyard. There, as he fasted, prayed and meditated, Huang-Di discovered Tao, or the way, a philosophy that would lead to the ideal state of being.
In some of the older accounts with Huang-Di, he is identified as a god of light and thunder. The name Huang and Guang, meaning “light,” making him a Thunder God. However, Lei Gong or Leishen is the name of another deity and he is seen as Huang-Di’s student.
The legend and origins for Haung-Di have been cast into doubt by many. The scholar Yang Kuan, a member of the Doubting Antiquity School has argued that Huang-Di is derived from the god, Shang-Di from the Shang dynasty. Yang says that the etymology of Shang-Di, Huang Shang-Di and Huang-Di all have a connection to the Chinese character of 黄 Huang, which means “yellow” and its homophony of, 皇 Huang, which means “august,” that to use the character for 皇 Huang, was considered taboo.
Other historians have disputed this claim like Mark Edward Lewis and Michael Puett. While Mark Edward Lewis agrees that the two characters are interchangeable, he has suggested that the character 黄 Huang is closer to the character wang phonetically. Lewis puts forth the idea that Huang might have referred to a “rainmaking shaman” and “rainmaking rituals.” He uses the Warring States and Han era myths for Huang-Di, in that these were ancient rainmaking rituals, as Huang-Di held power over the clouds and rains. Huang-Di’s rival, Chiyou or Yandi held power over fires and drought.
Lord Of The Underworld Or The Yellow Springs
Further disagreements with Yang Kuan’s idea of equating Haung-Di with Shang-Di is the Western scholar, Sarah Allen who has stated that the pre-Shang myths and history can be seen as changes to Shang’s mythology.
By this argument, Huang-Di was originally an unnamed Lord of the Underworld or Yellow Springs, the counterpart to Shang-Di in his role as the supreme deity of the sky. Continuing this theme, the Shang rulers claimed their ancestor as the “the ten suns, birds, east, life and the Lord on High. Shang-Di had defeated an earlier group of people who were associated with the Underworld, Dragons and the West.
After the Zhou dynasty overthrew the Shang dynasty in the eleventh century B.C.E., the Zhou rulers began to change out the myth, changing the Shang to the Xia dynasty. By the time of the Han, according to Sima Qian’s Shiji, Huang-Di as Lord of the Underworld had now become a historical ruler.
During the Warring States era of texts, the figure of Huan-Di appears intermittently. Sima Qian’s text, Shiji (Records of the Grand Historian) is the first work to gather all of the fragments and myths surrounding Huan-Di into a coherent form and narrative. The Shiji would become a very important and influential text for the Chinese and the start of their history.
In the Shiji, Sima Qian he says that the state of Qin began worshiping Huang-Di during the fifth century B.C.E. along with Yandi, the Flame Emperor. Alters had been established in Yong, the capital of Qin. By the time of King Zheng in 247 B.C.E., Huang-Di had become the most important of the four “thearchs” worshiped in Yong.
During the late Warring States and early Han eras, Huang-Di’s cult became very prominent as he is regarded as the founder of the arts, civilization, governing and a supreme god. There have been a number of texts such as the Huangdi Neijing, a classic medical text, and the Huangdi Sijing, a group of political treatises that Huang-Di is credited with having written.
While his influence has waned for a period, the early twentieth century saw Huang-Di become an important figure for the Han Chinese when trying to overthrow the Qing dynasty. For some, Huang-Di is still an important, nationalist symbol.
Huángdì Sìmiàn – Yellow Emperor with Four Faces
In the Shizi, Huang-Di is known as the Yellow Emperor with Four Faces. Other names that Huang-Di is known by are: Sìmiànshén, Four-Faced God or the Ubiquitous God. The name Sìmiànshén is also the name for Brahma in Chinese.
As Huángdì Sìmiàn, Huang-Di represented the center of the universe and his four faces allowed him to see in everything that happened around him and in the world. In this aspect, he communicated directly with the gods for prayer and sacrifice. When traveling, Huang-Di rode in an ivory chariot pulled by dragons and an elephant. He would be accompanied by a troop of tigers, wolves, snakes and flocks of phoenix.
Wufang Shangdi – Five Forms of the Highest Deity
In Chinese texts and common beliefs, the Wudi (“Five Deities”) or Wushen (“Five Gods”) are five main deities who are personifications or extensions of a main deity.
Zhōngyuèdàdì – Huang-Di, when he becomes an Immortal or Xian and deified, is one of the Wudi. As Zhōngyuèdàdì, the “Great Deity of the Central Peak”, he is the most important of the Wudi, representing the element of earth, the color yellow and the Yellow Dragon. He is the hub and center of all creation upon which the divine order found within physical reality makes way for possible immorality. Huang-Di is the god of the governing the material world, the creator of the Huaxia (Chinese) civilization, marriage, morality, language, lineage and the primal ancestor to all Chinese people. In addition, he is a Sun God and associated astrally with the planet Saturn, the star Regulus and the constellations Leo and Lynx. The constellation Lynx in Chinese star lore, represents the body of the Yellow Dragon.
Huángshén Běidǒu – the “Yellow God of the Northern Dipper”, connected to this constellation, Huang-Di becomes identified as Shangdi or Tiandi, the supreme God or “Highest Deity.”
Further, Huang-Di is the representation for the hub of creation, the divine center and the axis mundi for the divine order in physical reality which opens the way to immortality. He is the god who is the center of the cosmos that connects the San-Huang and the Wudi.
Huángdì Nèijing – The Yellow Emperor’s Inner Canon
Also, spelled as Huang Ti Nei Ching (The Yellow Emperor’s Classic of Medicine).
This medical text forms the foundation for traditional Chinese Medicine. it comprises of the theories of the legendary emperor Huang Di who lived around 2600 B.C.E. This tome preserved a lot of ancient medical knowledge and is compose of two volumes. The first one is a dialogue between Huang Di and his minister, Qibo. The second one has the descriptions of anatomy, medical physiology and acupuncture. The real author of this book is unknown.
Huangdi Sijing – Four Scriptures of the Yellow Emperor
In this text, it is explained how regulating the heart and one’s emotions, they will never allow oneself to get overly emotional and carried away. Huang-Di had accomplished doing this during his three years at the refuge at Mount Bowang in order to find himself. Doing this, creates an internal void where all the forces of creation gather, where the indeterminate they stay, the more powerful these forces of creation will be. In more simpler terms, this is self-mastery and self-control.
Other Books –
Other books attributed to Huang Di are: Huángdì Yinfújing (Yellow Emperor’s Book of the Hidden Symbol) and the Yellow Emperor’s Four Seasons Poem that is found contained in the Tung Shing fortune-telling almanac.
As a Sun God, Huang-Di as Zhōngyuèdàdì is associated astrally with the planet Saturn, the star Regulus and the constellations Leo and Lynx. The constellation Lynx in Chinese star lore, represents the body of the Yellow Dragon.
Going Back To Where It All Began!
As previously mentioned earlier, tradition has Huang-Di begin his rule during 2697 B.C.E. and ending in 2597. An alternate date is 2698-2598 B.C.E. These dates were first calculated by Jesuit missionaries studying the Chinese chronicles. They have been accepted by later scholars looking to try and establish a universal calendar.
It should be noted that the traditional Chinese calendar didn’t mark years consecutively. Some Han-dynasty astronomers have tried to determine when Huang-Di ruled. Under the reign of Emperor Zhao in 78 B.C.E. a court official, Zhang Shouwang calculated that some 6,000 years had passed since the time of Huang-Di rule. The court however rejected this claim and said that only 3,629 years had passed. Comparisons with the Western, Julian calendar place the court’s calculations to the late 38th century B.C.E. for Huang-Di. Nowadays, the 27th century B.C.E. is accepted by many.
Possible Reality Behind The Legends
Getting anything for reliable accuracy and the historical context of China before the 13th century B.C.E. is difficult. There is a lot of reliance on what archaeology can provide and prove. The earliest Chinese writing and records date to the Shang dynasty around 1200 B.C.E. This system of writing is the use of bones for oracles. Even any hard evidence for the Xia dynasty is hard to find, even with Chinese archaeologists trying to link this dynasty to the Bronze Age Erlitou sites.
Many Chinese historians view Huang-Di to have a stronger historical basis than other legendary figures like Fu Xi, Nuwa and the Yan Emperor. While many legendary figures and ancient sages have all been considered to be historical figures, it is not until the 1920’s that members of the Doubting Antiquity School in China began to question the accuracy of these legends and claims.
Warring States Era
These early figures of Chinese history, as Gu Jiegang from the Doubting Antiquity School, as stated are mythological in origin. They started off as gods and then became depicted as mortal during the Warring States era by intellectuals.
Yang Kuan, another member of the Doubting Antiquity School, has commented that it is only during the Warring States era that Huang-Di is mentioned as the first ruler of China. Yang goes on to argue that Huang-Di is really the supreme god, Shang-Di, the god of the Shang pantheon.
Even the French scholars Henri Maspero and Marcel Granet, in their “Danses et légendes de la Chine ancienne” (“Dances and legends of ancient China”) have commented that early Chinese legends have more to do with the period to when they were written than to when they are supposed to have happened.
From God To Man
Huang Di’s status as a god faded during the 2nd century C.E. with the rise and reverence of Laozi. Huang Di will still be regarded as an immortal and the master of the longevity techniques and a deity who would reveal new teachings in the form of books like the Huang Di Yinfujing in the 6th century C.E.
Nowadays, many scholars accept the view that Huang-Di and other figures like him started off as a god of religious importance and then become humanized, mortal during the Warring States and Han periods. Even though Huang Di’s status as a god faded during the
Chang Tsung-tung, a Taiwanese scholar has argued, that based on a vocabulary comparison between Bernhard Karlgren’s Grammata Serica and Julius Pokorny’s Indogermanisches etymologisches Wörterbuch, there is a connection with the Old Chinese and the Proto-Indo-European etymologies. That there is a strong influence of Indo-European languages on the Old Chinese language around 2400 B.C.E. Chang goes on to say that the Shang dynasty was founded by Indo-European conquerors and identifies Huang-Di as an Indo-European god. Chang says that the “yellow” in Huang-Di’s name should be interpreted as referring to blond hair. That as a nomad of the steppes, Huang-Di encouraged road construction and horse-drawn carriages to establish a central state.
This idea, to me, seems farfetched. Since it is one of the ideas I came across, I’ll include it here.
Thanks to the French scholar, Albert Terrien de Lacouperie, many Chinese historians got hooked on the idea Chinese civilization getting its start in 2300 B.C.E. by Babylonian immigrants and that Huang Di would have been a Mesopotamian tribal leader. This idea has been rejected by European sinologists, however the idea was advocated for again by two Japanese scholars Shirakawa Jiro and Kokubu Tanenori in 1900.
The ideas certainly seem to held on to by anti-Manchu intellectuals who are looking for the truth of China’s history and wanting to prove the superiority of the Han over the Manchu and the importance of Huang Di as the ancestor of all Chinese.
The Mausoleum Of The Yellow Emperor
Also called Xuanyuan Temple, this mausoleum is the most important of ancient mausoleums in China and praised as “the First Mausoleum in China.” The mausoleum is located at Mount Qiao, north of the Huangling County of Yan’an some 200 kilometers north of Xi’an, the capital of Shaanxi Province. According to historians, the mausoleum was first built on the western side of Qiao during the Han Dynasty (206 B.C.E. – 220 C.E.) It was later restored during the Tang Dynasty (618 – 907 C.E.) It had been damaged by floods and moved to Qiao’s eastern side by the Emperor Song Taizu of the Song Dynasty (960 – 1234 C.E.)
During the Qingming Festival that is held on April 5th, Chinese people from all over gather to hold a memorial ceremony to commemorate the Yellow Emperor, Huang-Di. Yan’an also earns the distinction of being considered the birthplace of Chinese civilization.