folk tales Archives - Bone and Sickle

The Hellish Harlequin: Phantom Hordes to Father Christmas

By boneandsickle | December 5, 2020 | Comments 2 comments

Podcast: Play in new window | Download (Duration: 47:31 — 43.5MB)

Harlequin is an enigmatic figure with roots in dark folklore of France, specifically that of the Wild Hunt (Chasse Sauvage) a nocturnal procession of ghosts or devils, particularly associated with the time around Christmas and New Year. The myth is also common to England and examined more closely in its Germanic manifestation in Episode 16, “The Haunted Season.” We open with a snippet from an album dedicated to Hellequin’s folkore by a Belgian band called Maisnée d’Hellequin.

In the show, we trace a thread leading from medieval stories of Hellequin (Harleqin’s ancestor in France) and King Herla (the English equivalent) to the more recent theatrical figure of Harlequin, along the way examining a link with the traditional English Christmas play (mummers’ play) and its role in the evolution of the figure of Father Christmas.

A darker Harlequin from the 1601 book, Compositions de rhétorique de Mr. Don Arlequin

Our first story comes from the French-Norman monk Oderic Vitalis, from volume two of his Ecclesiastical History. It was written in about 1140, making it not only the first account mentioning Hellequin (“Herlequin” in his text) but also the first European ghost story, one Vitalis relates as a true event transpiring on New Year’s Eve 1091, and told to him by an eyewitness, a priest, by the name of Vauquilin (Walkelin).

While returning from a visit to an ailing member of his parish, Vauquilin, hears the thunder of what sounds like an approaching army and is met by a giant with a club, whom he recognizes as Hellequin and who in this case serves as a sort of herald of the ghostly crew that follows. It’s a richly detailed and extravagantly ghoulish tale, splendidly read by our own Mrs. Karswell.

Without giving away too much, suffice it to say, that the spirits Vauquilin sees passing are enduring a sort of purgatorial torment for past sins, an apparently temporary but unenviable state of earthbound damnation. (For more on medival tales of ghosts visiting mortals from purgatory, see our “Ghosts from Purgatory” episode.) In the procession, these sinners are accompanied by devils who torture them, chief among these, apparently Hellequin.

Our next story, from around 1190 paints a more detailed picture of the English version of Hellequin, King Herla. It was written in Wales by the courtier Walter Map and contained in his eccentric collection of myths and pseudo-historical anecdotes called De Nugis Curialium, or “trifles for the court.” This one’s more of an origin story explaining King Herla’s transition from mortal king to ghostly rider. I won’t give away the details on this one either, but it involves a dwarf king’s wedding party inside a mountain, parting gifts, and bad gift etiquette.

Our third story comes from 14th-century France and is a bit different as it doesn’t describe what are supposed to be supernatural events but a representation of this, a fictional procession imitating Hellequin’s ride.

The procession in this text takes the form of a charivari, a sort of parade with participants noisily banging pots and pans or playing discordant music on various instruments. Charivaris were most commonly occasioned by weddings, in particular those which defied some social convention, such as the rushed wedding of a widow or widower who not honoring a suitable period of mourning.

In our story, the wedding is that of a figure named Fauvel, who is marrying the allegorical figure of Vainglory. Fauvel, by the way, is a horse representing all the worst traits of social climbers of the day.

The satiric Romance of Fauvel (“Romance” = “novel”) was written in 1316 by a Gervais du Bus, then much enlarged in 1316 with additions, including our charivari scene, by another writer by the name of de Pesstain. The text describes a particularly carnivalesque scene including a bizarre, wheeled noise-making machine, and all sorts of taboo-breaking behavior by the participants. The connection between the Wild Hunt and carnival is also noted in an 18th-century German carnival procession we hear described, one mimicking in this case Frau Holde and her retinue. The Fauvel passage ends with the narrator encountering a giant recognized as Hellequin, who is bringing up the rear — leading from behind in this case.

We then have a look at the theatrical, Harlequin who originated in the 16th century as a stock figure from the Italian commedia della’arte, where he’s known as Arlecchino. He wears a black half-mask along with a suit sewn with multicolored diamonds. And he always carries a sort of short club, an element that seems to be borrowed from the diabolical Hellequin. Though he’s most well known as an Italian figure, Arlecchino seems to have his source, as a theatrical entity, in a devil of this name from medieval French mystery plays. We also look at some supernatural Hellquins in secular plays including a 13th-century work by the Norman poet Bourdet and the satiric work, Le Jeu de la feuillée by Adam de la Halle.

We then follow the theatrical Harlequin to England where in the 18th century, the commedia plays morphed into were called “harliquinades,” frothy comedies, which eventually evolved into the British tradition of Christmas pantos/pantomimes.

We also examine a little remarked upon influence of the commedia and harliquinades on England’s seasonal mummer’s plays, particularly the traditional Christmas Play. An echo of Arlecchino’s trademark slapstick, or club, along with a mumming character called “Father Beelzebub” helps us connect the character of Father Christmas found in these plays with the devilish old Hellequin/Herla of French and Anglo-Norman folklore.

Father Christmas (on left) from Sandys Christmastide, its History, Festivities and Carols (1852)

Gallows Lore

By boneandsickle | September 5, 2020 | Comments 1 comment

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We examine the lore of the gallows, focusing on the British Isles, encountering hangmen as figures straddling history and myth, strange histories and folk-tales, as well as superstitions and magical practice associated with the hanged man’s rope and body.

We begin, of course, with a bit of gallows humor, provided in the sea shantey, “Hanging Johnny,” from a 2004 Smithsonian Folkways recording.

Then it’s on to meet Jack Ketch, the 17th-century hangman who so fascinated the British public that he was memorialized in various turns of phrase, i.e, “to dance Jack Ketch’s jig” (the death spasms at the end of the rope). Emblematic of all who follow his trade, he was even adopted into the traditional Punch and Judy show.

Much of his reputation is based on grim incidents reflecting poorly on his skill — not with the noose but with the sword with which he was less practiced. We hear of two particularly grisly incidents in this arena: the executions of William, Lord Russell, and the Duke of Monmouth.

The Irish song “The Night Before Larry Was Stretched” opens a further discussion of the language of execution by hanging. “Stretched,” here is borrowed from the underworld dialect known as “criminal cant,” and of course means “hanged.” “Stretched at Tyburn” is another usage referring to the gallows of Tyburn, where the London’s hangings took place from the 12^th century up to 1782. We hear a bit more about Tyburn’s strange configuration of scaffolding, (“The Tyburn Tree”) and of the “Execution Dock” on the Thames, reserved exclusively for pirates and smugglers.

Taking a quick side-trip to the technological side of things, we learn that throughout the Tyburn era, death by hanging occurred not through the long drop and broken neck, but a short drop and a dreadfully slow process of strangulation. This less decisive process occasionally resulsted in certain convicts being revived, such as the case of “Half Hanged Smith” in 1705. Mrs. Karswell reads for us Smith’s unhappy remarks on being thus revived.

The Tyburn Tree by Wayne Haag from the Hyde Park Barracks Mural Project, Sydney, Australia.

Prisoners to be executed at Tyburn were housed in Newgate Prison on conveyed by cart to the gallows in riotous public processions. Carnivalesque details of these proceedings and the reason for moving executions to Newgate in 1782 are explored. (And we stop at some pubs en route!)

One last topic before we move from history to folklore — the career of William Calcraft, another notorious London hangman serving from 1829 to 1874. We hear some unkind words on his professional conduct from Charles Dickens and about Calcraft’s relationship with Madame Tussaud’s.

Our look at the folklore of the gallows begins with the magical properties assigned to segments of the hangman’s rope, something sought out for everything from luck at gambling to the cure of various physical afflictions.

The touch of the hanged man’s hand (dead but still warm) was an even more widely sought cure for warts, cysts, and occasionally other ailments like epilepsy or paralyzed limbs or digits.

In 1888, the English writer Thomas Hardy placed this superstition, or a version of it, at the center of one of his most popular short stories, “The Withered Arm,” from which we hear some passages. A good BBC adaptation can be found here, btw.

The hand of a hanged convict needn’t be still warm and still attached to the wrist to offer magical protection. It can be severed and dried as is the case with the infamous hand of glory. This preserved hand of a hanged convict was widely used by thieves in Britain and Ireland as a charm that would incapacitate the occupants of a home they would burglarize — usually by a deep sleep, but some other mechanisms are also discussed. We hear some directions for creating and using the hand of glory from the 1706 French grimoire known as the Petit Albert.

Belief in the power of such charms seems to have arrived in the British Isles from the continent. Particularly in German-speaking regions, there are a number of variations on the theme featuring the hands of unborn children, and other iterations discussed.

Two further hand of glory stories are recounted: one telling of a very strangely dressed visitor who might not be trusted from the 1883 volume About Yorkshire, and another from the delightfully comic 1837 collection of folk tales and ghost stories, The Ingolsby Legends by Richard Harris.

As for the actual use of this charm in a non-literary context, we hear a newspaper account from 1831 involving some Irish burglars unsuccessfully employing the talisman, and of an actual specimen recovered from inside a wall in 1935 and now preserved in the museum of the north English town of Whitby.

Whitby hand — Hand of glory in the Whitby Museum

The strange name for this talisman, btw, comes from the French word for mandrake “mandragora,” which was heard by Brits as “main de gloire” (“hand of glory”).

But there are other parallels contributing to this confusion. As we noted in our “Bottled Spirits” episode in our discussion of Friedrich de la Motte Fouqué’s novel Galgenmännlein, or “little Gallows man,” the mandrake plant was believe to be seeded by bodily emissions (almost always semen) ejected from the hanged man at death.

We hear a bit more of the strange folklore of the mandrake, and then have a look at how this theme was explored in the 1911 novel Alraune (another German word for “mandrake”), a sort of early science-fiction story by Hanns Heinz Ewers describing the results of an experiment in which a prostitute is impregnated with the semen of a hanged man. The novel has been adopted several times in German cinema, including a 1952 version featuring Erich von Stroheim, which we hear in the background.

We close with a cheery hanging ballad: “MacPherson’s Lament,” supposedly composed by Scottish outlaw Jamie MacPherson on the eve of his execution in 1700.

Banshees

By boneandsickle | March 17, 2020 | Comments 1 comment

Podcast: Play in new window | Download (Duration: 44:31 — 40.8MB)

Banshees are spirits of Irish folklore, who warn of impending deaths. Originally considered fairies, their Irish name, bean sídhe, means “woman of the mounds,” those mounds (sídhe) being the ancient burial mounds believed in Ireland to be the home of fairies.

The banshee’s wailing, which betokens imminent death of a blood relative, is probably based upon the wailing of Irish mourners called “keeners,” from the Irish word caoineadh, or “lament.” You can hear some snippets of traditional keeners in this segment, incliuding a 1957 field recording released by Smithsonian Folkways.

Next we look at how the banshee’s appearance and behavior derives in part from that of Irish keeners, including some odd details having to do with petticoats. Her origins in the fairy world also has often suggested that she may be small of stature. We also examine some folktales involving combs lost by or stolen from banshees, and what you should or should not do should you find one.

While the banshee is attached strictly to particular families, she is not bound to the Emerald Isle. We hear some accounts of her following travelers to other countries, including a surprising tale involving a party aboard an Italian yacht.

The figure, as she’s known today, receives no mention in print until the 17th century. Mrs. Karswell reads for us what is probably the earliest account, retelling an incident experienced by Lady and Sir Richard Fanshawe, an English ambassador and his wife visiting Ireland.

This account also introduces the notion that a banshee may not originate in the fairy world, but may also be a vengeful ghost. We hear another tale in this mode associated with Dunluce Castle in County Antrim, a location known for its “banshee room,” a feature duplicated in Shane’s Castle, about an hour to the south. Both of these castle banshees are sometimes called “the red sisters,” so named for the color of their hair.

After a brief side trip to make note of figures similar to the banshee in Scotland (the caoineag) and Wales, the cyhyraeth and gwrach y rhibyn, we turn to older figures of the fairy realm regarded as banshees, but rather different from the figure born in the Early Modern Period.

The first of these is Clíodna, who was known as the queen of the banshees of southern Ireland, particularly the province of Munster. Unlike the modern banshee, a solitary figure who does little more than wail and make those well-timed appearances, Clíodna engages in romantic affairs, including a romantic rivalry with her banshee sister Aoibhell, a matter culminating in a magical battle with both transformed into cats.

Aoibhell also appears in an important story about Brian Boru, founder of the O’Brian Dynasty, whose army defeats an alliance of Vikings and Irish lords fought at the Battle of Clontarf, near Dublin in 1014. While Boru’s forces are victorious, he and his son are visited by Aoibhell, who heralds their deaths not with a wail, but music played on her harp from the fairy world. We hear a similar story about the Irish hero and demi-god Cúchulainn encoutering Aoibhell as a death omen.

Les Lavandières de la nuit, 1861, Yan' Dargent, oil, — Les Lavandières de la nuit, 1861, Yan’ Dargent, oil,

Cúchulainn also encounters a banshee-like figure of the type folklorists call, “the Washer at the Ford,” or in Celtic regions elsewhere, like Celtic Britanny, “the Midnight Washer.” The figures appear at lonely bodies of water washing bloody shrouds, or often armor, as they are particularly inclined to predict the deaths of soldiers and armies. We hear a particularly splendid account of one such figure from the 12th-century Triumphs of Torlough — one, which in its generous use of horrific adjectives sounds as if it were written by H.P. Lovecraft.

The episode ends with a quick look at a couple cinematic bamshees, including one which has earned a place in the nightmares of children encountering it in the 1950s-70s. The two movies we hear bits of are Damned by Dawn and Darby O’Gill and the Little People.

Banshee from "Darby O'Gill" — Banshee from “Darby O’Gill”

Beasts of the Bestiaries

By boneandsickle | January 31, 2020 | Comments 0 Comment

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The bestiaries of the Middle Ages and Renaissance were books describing animals (some recognizable and others fantastic) in terms borrowed from classical texts and framed by Christian teachings. In this episode, we examine a few of the stranger beasts and strange customs and beliefs associated with them.

Here’s a brief look at the animals we’ll be examing (“brief” because I’m rushing to get this episode out on the last day of the month).

Our first is the bonocan, a bull-like creature either from Macedonia or somewhere in Asia, depending on your source. Its memorable trait is the very peculiar means of self-defense it employs.

Next, the manticore, a tiger-like beast from India that comes with a few extra bells and whistles like a tail that shoots quills. In the later Middle Ages it became muddled with the mantyger, a creature with a tiger’s body and man’s head.

The leucrota and the crocota were similar or identical creatures with terrifying ear-to-ear mouths equipped with a bony ridge in place of teeth. Their tendency to dig up corpses and vocalize like humans suggests they were inspired by the hyena.

The basilisk is a sort of serpent, whose name comes from the Greek for “little king.” It was small (originally) but deadly. Not only was it venomous, but its breath, and even its glance could kill. Mrs. Karswell relates three legends of basilisks as threats to medieval towns.

Vienna’s basilisk tale involves an baker’s apprentice who must defeat the monster residing in the depths of a well in order to win the hand of his beloved.

The legendary basilisk of Warsaw was discovered haunting the cellar of a ruined building and was so fearsome only a convict facing death dared face it. We also look at the basilisk as the heraldic symbol of Basel, a city which destroyed the basilisk that menaced it while still in the egg (in one of the strangest incidents in the history of man’s relationship with poultry).

We also look at a tale from Cumbria, England, in which a cockatrice — a creature similar to the basilisk but with the head of a rooster — menaces a church.

Our episode closes with a look at the salamander of the bestiaries, a creature produces a deadly poison that vies with that of the basilisk, and one believed to withstand fire. While the latter is purely fictitous (though believed in some places up into the 19th century), the former is based on an actual poison (salamandrine) exuded through the skin of certain species. We’ll examine how this poison relates to a peculiar urban legend originating in Slovenia and hear some accounts of Victorian “human salamanders,” that is, sideshow performers said to be impervious to fire.

Walled Up Alive

By boneandsickle | January 17, 2020 | Comments 0 Comment

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Walling up a living victim, or immurement, has been used both as a punishment and for darker, magical purposes. In this episode, we detangle the history from the folklore of this grisly act.

We begin with an instance of immurement from Edgar Allan Poe’s 1846 story “The Cask of Amontillado” (including a clip from a dramatization in 1954 radio show, Hall of Fantasy) and also get a glimpse of director Roger Corman’s freewheeling use of this element from Poe his 1962 anthology film, Tales of Terror, as well as 1961’s The Pit and the Pendulum.

Tales of Terror still — Peter Lorre walls up Vincent Price in Roger Corman’s Tales of Terror (1962)

Poe’s interest in immurement is typical of Gothic writers and their fascination with crypt-like spaces, often including the cells and catacombs within Catholic churches and monastic communities. Tales of immured nuns, abbots, and abbesses are particularly common, with the deed understood most typically as a punishment for unchastity but also occasionally for other outrageous deeds or teachings (including a case of dabbling in the black arts). We have a look at some cases in which actual immured skeletons were said to have been discovered in religious communities and then consider the lore explaining their presence. We also look at ways in which writers like Sir Walter Scott and H. Rider Haggard blurred the line between historical and literary stories.

Walled up Nuns book — An 1895 booklet debating the topic of “Walled up Nuns & Nuns Walled In”

It’s likely that tales of nuns immured for unchastity were particularly prevalent as they echo the fate of Rome’s Vestal Virgins who failed to protect their virginity. We hear some details of immurements, not only from ancient Rome, but also Greece as well as a particularly gruesome account read by Mrs. Karswell describing an ancient Assyrian revenge spree featuring immurement.

Cornelia the Vestal Virgin — “The Death of Cornelia, Vestal Virgin” by G. Mochetti.

Medieval accounts of immurement we look at include the Christian legend of The Seven Sleepers of Ephesus and one recounted in Dante’s Divine Comedy, that of Count Ugolino della Gherardesca of Pisa (and his children/grandchildren, who are involved in a particularly grisly way).

Our next segment looks at punitive immurement from a cluster of legends in Scandinavia and the Baltic states. We begin with a story from the Swedish island of Gotland, that of the Jungfrutornet (“maiden’s tower”) in the town of Visby. The tower’s name is taken from the story of a maiden, who falls in love with a spy from Denmark, who uses her to obtain keys to the city gate in preparation for a devastating invasion. The maiden’s punishment for betraying her town is, as you would have guessed, immurement.

We hear a similar story from Finland, which serves as the basis of the song (from which we hear a clip) Balladi Olavinlinnasta or the ballad of Olaf’s Castle, and also a tale from a castle in Haapsalu, Estonia, said to be haunted by the maiden immured there. Then we look at a church in the Estonian town of Põlva, where a particularly devout maiden was said to have allowed herself to be interred in a position of kneeling devotion as a sort of religious talisman forever protecting the church.

Walled in Wife — Sculpture of the walled in wife Rozafa, an Albanian version of the stonemason legend.

This notion of self-sacrificing immurement in a Christian context figures into the bizarre legend recounted of the 6^th-century Irish saint Columba and his companion Odran, who allowed himself to be entombed in the foundation of a church on the Scottish island of Iona.

Our last segment looks at further stories of living humans entombed in buildings and other structures in what’s called a “foundation sacrifice.” A cluster of tragic legends and ballads from southeastern Europe tell similar stories of women immured in structures by their husbands who work as stonemasons. We hear these tales illustrated by a clip from the Hungarian ballad Kőműves Kelemen (“Kelemen the Stonemason”) as well as a bit of the soundtrack from the 1985 film The Legend of Suram Fortress by Sergei Parajanov — it’s based on a Georgian folk tale, so geographically close, though not quite one of the stonemasons-who-wall-up-their-wives genre. But it’s a lovely film I just wanted to include.

We then move west in Europe to hear some stories of foundation sacrifices collected largely in Germany. These include ancient sacrifices of children to the security of city walls, castles, and bridges, including a panic around a child sacrifice presumed necessary to a railroad bridge constructed near the town of Halle as late as the 1840s.

We end with a look at “church grims,” protective spirits of animals buried in church foundations (or churchyards) in Scandinavia and England, with lambs being preferred in the former and dogs in the latter — providing a connection to England’s black dog mythology.

And there’s one last story, much more modern, a 2018 news story from Houston Texas.

#31 Baba Yaga

By boneandsickle | August 13, 2019 | Comments 4 comments

Podcast: Play in new window | Download (Duration: 42:46 — 39.2MB)

This episode explores the Russian witch, the Baba Yaga, tales in which she appears, possible origins, and regional variations on the character.

We begin by retelling one of the skazi (folk tales) in which she’s particularly well-definined, “Vasilisa the Beautiful,” a version recorded in the mid-1800s by the folklorist Alexander Afanasyev, Russia’s answer to the Brothers Grimm, .

Vasilisa, illustration by Ivan Bilibin, 1899

Without spoiling the story, I can say that it bears some parallels to “Cinderella,” with a wicked stepmother and step-sisters grievously imposing on the young Vasilisa and sending her into an encounter with the Baba Yaga. She is aided in the tale by a magic doll bequeathed her by her dying mother.

Like nearly all Baba Yaga stories, this tale features the witch’s famous house perched atop two immense chicken legs on which it turns to reveal it’s entrance if the proper spell is spoken. Around the house, in this story as in most others, is a fence made of human bones and topped by skulls.

Child slaves of the witch and bone fence, illustration, 1916

The witch herself is not much described in the text of “Vasilisa,” but in the folklore of the Eastern Slavs, she is generally imagined as an hunchbacked old crone, usually large, and with a large nose, sometimes said to be of iron, as are her teeth sometimes. She’s also occasionally described as an ogress because of her nasty habit of eating visitors, especially children, or those who fail her when she puts them to work (what she often does with visitors).

“Vasilisa” like nearly every other tale featuring the character, describes the witch flying through the skies in mortar, which she steers with the pestle, an instrument sometimes also used as a club or magic wand. Like western witches, she is often depicted with a cat, but the Baba Yaga may also command a pack of dogs, flock of geese or swans, or even be served by pairs of disembodied hands.

“Baba Yaga” is not quite a proper noun, i.e., her “name,” at least not quite. It’s a class or type of character, and certain stories feature multiple Baba Yagas. For this reason too, she may be killed off in a particular story — and often is — only to reappear as presumably different witch in another.

Though she’s most often portrayed as malevolent and dangerous, some tales make her more ambivalent, or occasionally even helpful. We have a look at the best known examples of this, “The Frog Tzarina” (a story offering a sort of reversal on the “Frog Prince” theme) .

"Baba Yaga" book, 1915 — “Baba Yaga” book, 1915

Of the tales that feature the Baba Yaga in a more menacing role, one of the better known is called “Princess Marya” or “The Death of Koschei the Deathless,” and it features the witch as a character somewhat peripheral to another important character of Russian folklore, Koschei. He’s a sorcerer, usually represented as a crowned skeletal figure and known for hiding his soul in the form of a needle within an egg within a duck. We also hear a bit of another tale featuring a malevolent Baba Yaga, “Little Bear’s-Son,” in which the witch lives in an underworld and battles the titlular character and a trio of giants.

Our quick look at a few examples of the Baba Yaga in music and films includes a piece from Modest Mussorgsky’s 1874 suite Pictures at an Exhibition called “The Baba yaga” or “The Hut on Fowl’s Legs” (Here is the Baba Yaga inspired clock design by Victor Hartmann that inspired the piece.) We hear a bit from that and a snippet of “Baba Yaga,” a 1965 garage-rock number by a Minnesota band called The Pagans. Speaking of music, our show, opened with a clip from a 1997 track “Baba Yaga” by the Australian singer, Judy Small. Also used in this episode are two other traditional pieces of music, “Doina Oltului” (instrumental) and “Khorovod,” an example of ancient pagan round dance music of the Slavs.

Probably the greatest modern popularizer of the figure and huge influence upon how the Baba Yaga is imagined in Russia today is work of filmmaker, Alexander Rou featuring the actor Georgy Millyar. Beginning in 1939, with a version of “The Frog Tsarina,” and running up to 1972, the year before he died, Rou made over a dozen film inspired by Russian fairy tales.The Baba Yaga appearing in many of these was always portrayed by the cross-dressed Millyar, whose comic performances are one of many reasons to seek out Rou’s films on YouTube.

While the first mention of the Baba Yaga in print only appears in a 1755 book called Russian Grammar, it’s presumed the figure comes from much older mythology. In fact, while the reference in question, though vague, includes her in a list of Slavic deities. References to the witch’s control over horsemen representing the sun in “Vasilisa the Beautiful,” for instance, have suggested a possible origin in a solar deity. More likely, given her association with bones and her menacing nature, would be a connection with Marena, the Eastern Slavic goddess of death and winter. The witch’s flights in her mortar, always accompanied by terrible winds, have also suggested connections to the aerial phantoms of what’s called The Wild Hunt in Europe. Similarly her presence in the sky has suggested a connections with the Fiery Serpent, a figure of Eastern Slavic folklore, often represented by aerial phenomena such as lightning or meteors. All ideas to chew on. Nothing definitive, though the strongest association would seem to be with Marena.

We close the show with two tales from our own times, in which the Baba Yaga’s namesake or likeness is responsible for some dreadful deeds.

Elevated mortuary huts, a source of the witch's hut? — Elevated mortuary huts, an inspiration for the witch’s hut?

Bone and Sickle is happy to welcome Sarah Chavez as a new voice in the show this week.

#29 The Bloody Chamber

By boneandsickle | July 1, 2019 | Comments 1 comment

Podcast: Play in new window | Download (Duration: 43:20 — 39.7MB)

Bluebeard and his bloody chamber full of murderous secrets is widely known as one of Charles Perrault’s fairy tales, but it’s part of a larger family of folk tales and ballads we examine in this episode.

Our show begins with a brief summary of this tale in which a young woman is courted by the mysterious and strangely whiskered nobleman, Bluebeard. After lavishly entertaining the woman and her family in his castle, it’s agreed they should marry. Soon thereafter, Bluebeard departs on a journey leaving his bride keys to all the rooms of his estate, all of which to which may use — but one. Curiosity, however, getting the better of her, she unlocks the forbidden door and must face Bluebeard’s murderous rage at her disobedience.

1870s poster for Covent Garden pantomime

Perrault’s 1697 story, which draws upon older folk tales, is primarily known thanks to its inclusion in collections of fairy tales intended for children. Today, however, you’re unlikely to find the gruesome yarn anthologized for younger readers. If included at all, it may be sanitized, as it was in the 1970 children’s record from which we excerpted a clip at the show’s open.

Along with fairy tale collections and cheaply printed chapbooks, the Bluebeard story was largely preserved through theatrical representation. We look at a number of productions from the late 18th and early 19th century that treated the story in a semi-comic or melodramatic fashion, often combining elements of the Italian Commedia dell’arte, such as Harlequin and his antics. Wilkinson provides of some readings of the comedic dialogue as well as stage directions which often made the “bloody chamber” a lavishly designed and spooky centerpiece of the production.

Particularly important to how were think of Bluebeard today is the 1798 production Blue Beard, or Female Curiosity!, which moved the story to Turkey in order to exploit a growing fascination with the East. This image of Bluebeard and indeed its importance in the English-language repertoire is suggested by the inclusion of the play in the 1993 Jane Campion film, The Piano, a story set during this period. The theatrical tradition of representing Bluebeard’s wives as bloody heads severed from their bodies is demonstrated in this scene as well as many 19th-century photographs of such stagings.

1868 Harper's magazine article w/ illustrations by Winslow Homer. — 1868 Harper’s magazine article w/ illustrations by Winslow Homer.

Also discussed is 1 1903 Christmas staging of Mr. Bluebeard in Chicago, famous not so much for its musical numbers (such as the song “Raving,” which we hear excerpted) but more for a landmark fire, which claimed the lives of 602 theater-goers.

While there have been dozens of films that play with the theme of women marrying men with mysteriously deceased wives, only a few have directly addressed the tale. We very briefly discuss the 1944 Bluebeard with John Carradine, the 1972 Bluebeard with Richard Burton, and the 2009 French film, Barbe-Bleue (Bluebeard), which is the most traditional of the lot.

In the next part of our show, we look at related folktales including the Grimm’s story “Fitcher’s Bird,” which features bloody chambers that must not be opened, a skull dressed as a bride, a woman rolling in honey and feathers, and a wedding that’s diverted into an execution party. We also look at the English tale “Mr. Fox,” in which a woman spying on her bridegroom discovers his habit

The Grimms also gave us “The Robber Bridegroom,” in which a bride-to-be visits her intended’s home “out in the dark forest,” where she makes unnerving discovery similar to that in Mr. Fox (but with an added element of grisly horror thrown in).

As a sort of musical tonic to all these tales of women and the bloody chambers they might end up in, we close the show with two traditional ballads in which the woman more satisfyingly gains the upper hand, and ends up slaying the serial killer she is to wed. The frist of these, is a Dutch ballad “Lord Halewijn” and the second “Lady Isobel and the Outlandish (or “Elf”) Knight.”

We close with a peculiar tidbit from modern life, a weird parallel between ancient folk ballads and a true-crime oddity.

#28 Gog, Magog, and the Bones of Giants

By boneandsickle | June 12, 2019 | Comments 1 comment

Podcast: Play in new window | Download (Duration: 42:42 — 39.1MB)

This time we look at the myths of British giants Gog and Magog, and a belief in biblical giants seemingly confirmed by giant bones dug from the earth.

We begin with a 1953 newsreel welcoming reconstructed figures of Gog and Magog back to the London Guildhall after the Nazi bombing of the city destroyed the originals. While Londoners may know the figures as those paraded in the Lord Mayor’s show each November, we also look at a more American perspective on Gog and Magog as figures representing nations allied with the Antichrist from the biblical book of Revelation.

Our next stop in the Bible is a verse from Genesis Chapter 6, speaking of “giants in the earth in those days,” (before the Flood). The word “giant,” we learn, was chosen to translate the Hebrew “Nephilim.” Our Genesis passage suggests the Nephilim are the offspring of angels mating with human women, and this notion is reinforced by apocryphal texts, such as the Book of Enoch, which dubs these fallen angels “Watchers.” We hear a snippet featuring kindly Watchers from Darren Aronofsky’s 2014 film, Noah, which whitewashes the traditional understandings of the Watchers.

The word, “Nephilim,” we learn, literally means “fallen ones,” (“fallen” as in divine beings tainted by human hybridization.) The suggestion that they are physically large comes from another Genesis story in which Moses sends spies to the land of Canaan in preparation for a Hebrew invasion and receives a report on “Nephilim” who in size compare to men as men do to grasshoppers. We also hear some amusing stories of the biblical King Og, whose 13-foot bed is mentioned in the book of Deuteronomy.

Fossilized giant salamander (Homo diluvii testis = "witness of the Deluge") — Fossilized giant salamander (Homo diluvii testis = “witness of the Deluge”)

Next follows a quick survey of the bones of prehistoric animals mistaken for the bones of biblical Nephilim (or St. Christopher, who was also believed to be a giant from the land of Canaan). Bones of mastodons figures prominently as do the teeth of St. Christopher, though holy relics produces from beached whales and deceased hippopotami are also mentioned. We also learn of the patron saint of hares, St. Melangell (also somehow gifted with oversized bones) a dinosaur named after the human scrotum, and a prehistoric species of giant salamander mistaken for one of the Nephilim by 18th century naturalist Jakob Scheuchzeri, who figures into the early science fiction novel War of the Newts (represented with a snippet from a 2005 BBC radio drama). The hoaxed 12th-century discovery of a gigantic skeleton of King Arthur at Glastonbury is also discussed.

We learn that Arthur turns out to be connected to the Cornish folktale of that murderous scamp “Jack the Giant Killer.” Referring to an 18th-century text, we run through the grisly episodes of this story (including a long-forgotten one including a female follower of Lucifer). Not only does the original tale see Jack inducted to Arthur’s Round Table, but it seems the Cornish story is a retelling of a similar Arthurian story of the king slaying a giant on Mont Saint Michel in Normandy. A strangely mirrored version of this site, St. Michael’s Mount in Cornwall also was said to be home to a giant named Corineus, a figure that seems to be related to Cormoran, the first giant killed in “Jack the Giant Killer.”

19th-century "toy theater" figures for Jack the Giant Killer (probably as elaborated in a pantomime) — 19th-century “toy theater” figures for Jack the Giant Killer (probably as elaborated in a pantomime)

Along the way, Wilkinson provides us some richly detailed passages regarding Arthur’s encounter with the giant of Normandy from the 15th-century telling in The Alliterative Morte Arthure.

On the border between Cornwall and Devon is a site known as “Giant’s Leap,” where another mythic Corineus was said to have killed a giant in the Geoffrey of Monmouth, pseudo-history of Britain, Regum Britanniae. Monmoth’s fable tells of Britain being founded by Brutus of Troy, sent to the island by the goddess Diana, who foretells his victory over the indigenous giants there. The last of these giants to die (as we hear dramatized in a reading from the text by Wilkinson) is hurled from the “Giant’s Leap” by one of Brutus’ soldiers — who happens to be named Corineus. That giant’s name in the text is Gogmagog.

The rest of our story, getting from these two names to the two figures represented at the London Guildhall and Lord Mayor’s Show is a bit complicated. It’s best listened to in the show, where you’ll also hear how the first offspring born on Britain were the product of exiled female criminals from Troy and incubi — another bit of the fable unfolded in Monmoth’s Regum Britanniae.

#27 Lilith and the Breeding of Demons

By boneandsickle | May 30, 2019 | Comments 0 Comment

Podcast: Play in new window | Download (Duration: 42:00 — 38.5MB)

Our episode continues from our last with more terrors of the night, the incubi, sucubi, and the most notorious succubus, Lilith — and the breeding of demons

"Burney Relief" formerly thought to represent Lilith. — “Burney Relief” formerly thought to represent Lilith.

We begin with a quick nod to the shoddy treatment the topic of the incubus has received in films, as represented by the 1981 misfire, Incubus. From there, we jump to the Middle Ages, clarifying with a quick quote from Claxton’s Chronicle, the role of the succubus as seducer of men, and the incubus as threat to females. A few words from St. Augustine make clear a connection with other pagan figures with lecherous reputations, and a quote from King Jame’s Daemonologie offers a more innovative notion that the incubus and succubus are two faces of the same demon. Each fulfills what Augustine sees as the purpose of the paired demons — the succubus to collect the male’s semen and the incubus to convey this to the human female.

The offspring of these demonic/human pairings (with infants nursed by the succubi) are called “cambions” by the demonic-obsessed imagination clerics, but in secular folklore are virtually “changelings.” We hear of some legendary cambions, including Merlin, the hero Hagen of the Völsung saga, and Alexander the Great (the last in a tale related by Wilkinson).

There follows another nod to the cinema’s sleazy representation of the succubi and Lilith (films linked below). From there, we make a brief survey of Lilith in high culture, in Michelangelo’s “Temptation” mural depicting her in the Garden of Eden on the ceiling of the Sistine Chapel, her brief appearance at the Walpurgisnacht scene in Goethe’s Faust, and the outrageous portrayal of Lilith and Satan in the “un-performable” Decadent play of 1891, Lilith, by Remy de Gourmont.

Michelangelo's "Temptation" with Lilith as Serpent — Michelangelo’s “Temptation” with Lilith as Serpent

Our look at the more ancient history of the figure begins with an Old Testament reference to Lilith as a denizen of an enemy kingdom reduced to a haunted desert wasteland by Yahweh in the book of Isaiah. The Hebrews, we learn, borrowed the figure of the child-snatching, murderous, Lilith from the Babylonians/Akkadian storm and wind spirits known as the lilitu. An individualized and somewhat elevated specimen of this class seems to be the demi-goddess Lamashtu, whom we hear fearfully described in Wilkinson’s reading of an ancient hymn to this destroyer who shares many traits with the Hebrew Lilith. We also learn of a Lamashtu’s second-hand connection to the 1973 film The Exorcist.

After a quick look at Lilith’s later appearance in the Dead Sea Scrolls, we medieval Jewish legends. including The Alphabet of Ben Sirach, which first cast Lilith as Adam’s first wife, the Midrash Abkir, which described Lilith’s rape of Adam and their breeding of demons, and finally references to Lilith’s marriage to the demonic archangel Samael, in The Zohar and Treatise on the Left Emanation, a powerful pairing sometimes referred to darkly as “the other god.” We also find out about other legends with placed Lilith in a harem of wives belonging to Samael, including the demonesses Agrat bat Mahlat and Isheth Zenunim. Wilkinson provides us with a final, dramatic narrative from The Zohar describing the seduction and damnation of a foolish man at the hands of Lilith.

The show closes with an examination of the 1966 film, Incubus, starring William Shatner (before he was Captain Kirk). We learn about the curious decision to shoot the film in the artificial language of Esperanto and the alleged “curse” that haunted the production.

Clips from films used in the episode but not mentioned above include: Serpent’s Lair, Succubus: Hell Bent, But Deliver Us from Evil, Lilith, Lilith’s Awakening, Evil Angel, and The Chosen.

#19 Worm Songs and Beastly Sucklers

By boneandsickle | January 28, 2019 | Comments 0 Comment

Podcast: Play in new window | Download (Duration: 40:58 — 37.5MB)

This episode examines the Lambton Worm, a dragon legend that inspired works by Bram Stoker and Ken Russel as well as well as the curious role of milk plays that story and in superstitions surrounding witchcraft.

The show begins with Wilkinson and Ridenour reviewing a phone message from Blake Smith of the Monster Talk podcast, then proceed to briefly examine the 1989 Ken Russel Film The Lair of the White Worm, mentioning along the way his other film Gothic, which would be of interest to listeners.

Bram Stoker’s final novel The Lair of the White Worm, upon which the Russel film is loosely based, is sadly far from his best work, written late in his life during a time of ill health. The story revolves around an aristocrat, Lady Arabella March, suspected of harboring an ancient, monstrous creature within a well hidden on her estate. While the novel is a bit of a muddle, it does contain some intriguing descriptive passages that Wilkinson reads for us.

A snippet of a song from Russel’s film, presented as a folk song telling the story of the local worm legend is played and revealed to be a slightly revised version of an actual 1867 ballad about the Lambton Worm of Northeast England. The legend tells how John Lambton of Lambton Hall hooked a weird and highly inedible creature while fishing, discards the beast, and lives to regret it. Without giving too much away, the story also involves a bloody battle with a dragon, a witch, a curse, and a lot of milk.

From English Fairy Tales (1913). Illus by iHerbert Cole & R. Anning Bell

The legend and song (which is written in the local Sunderland dialect) have become part of the identity of residents of County Durham and towns along the river Wear. In 2014, an entertaining symphonic retelling of the legend was presented in Durham Cathedral by The Durham University Brass Band, and we use a clip or two in the show. Most other clips are from one of two folk-play-style pub performances of the story by The Jeffreys and Hexham Morris.

We also look at a connection between the 1973 folk-horror classic The Wicker Man and the Lambton Worm legend.

The peculiar fondness of dragons for milk is next examined, beginning with a number of other dragon legends from England, some medieval tales briefly mentioned, and even an American newspaper from the 1930s.

Tilberi display from The Museum of Icelandic Sorcery & Witchcraft

We then turn our attention to the “beastly sucklers” of the title. These include various animals into which witches transformed themselves or created in order to steal milk (sucking it from livestock by night). They are mlk-hares, the troll-cat, the troll-ball, and the Icelandic tilberi.

The show ends with a quick look at a couple other dragon ballads that also include witches, including the particularly strange “The Laily Worm and the Machrel of the Sea” in which a king’s daughter is transformed into a mackerel then obstinately refuses to be transformed back.