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AAGE and ELSE: This is the title of a medieval Danish folk ballad centered on the belief in revenants. It relates the following tale. Aage has died, and his fiancée is mourning him when he steps from his grave and scolds her: when she weeps, his grave fills up with blood and his feet are clasped by serpents, but when she is merry, it is filled with roses. When the white rooster crows, followed by the red rooster and then the black rooster, Aage puts his coffin on his back and returns to the cemetery while Else (Elselille) follows him. He tells her that she shall never see him again and commands her to gaze up at the stars. She lifts her eyes toward the sky and he vanishes: “The dead man slipped into the ground.” She falls ill and dies of grief. There are five versions of this ballad in Danish and Swedish.

DRAUGR, LENORE

Nielsen, ed., Danske Folkeviser, vol. II, 52–57 (Aage og Else).

ABDUCTION (Danish Bjærgtagen, Norwegian Bergtaking): This is a frequent theme in Germanic literature. Supernatural beings (dwarves, giants, nature spirits) abduct children (CHANGELING) or adults. The humans—the Loyal Eckart, Tannhäuser, and so on—are carried off into the mythical Venusberg or Hörselberg Mountain (Thuringia), or some otherworldly paradise. We find Siegfried and Wittich (Witege) in Geroldseck Castle in Wasgau; Frederick Barbarossa sleeps beneath the Untersberg (near Salzburg) or the Kyffhäuser Mountain (Thuringia/Saxony-Anhalt); and Charlemagne and his army wait beneath the Odenberg in Hesse.

It was once hard to comprehend that a sovereign or hero could vanish completely, and, for a long time following his death, people imagined that he continued to live, sleeping inside a mountain, from which he would emerge when the country needed him. This theme had great appeal and served as subject matter for many authors, such as Ludwig Bechstein (1801–1860), Friedrich Rückert (1788–1866), and Clara Viebig (Das schlafende Heer).

Clifton-Everest, The Tragedy of Knighthood; Feilberg, Bjærgtagen, 55–69; Grimm, Deutsche Sagen, nos. 21, 23, 27, 28; Holbek and Piø, Fabeldyr og sagnfolk, 136; Petzold, Historische Sagen, vol. II, 15–24 (Untersberg); Ronald Grambo, “Balladen om Hakje og Bergmannen,” Arv 28 (1972): 55–81.

Fig. 3. The king sleeping in the mountain. Marcus Grønvold, 1874.

ABWASCHL: The “washer” is a rapping spirit (poltergeist) of the meadows in the Alps where the herds graze in summer. He takes possession of these areas once the herds are brought back into the valleys for the winter, washing and scraping all the utensils left behind while making such a racket that all who pass by flee in terror. Sometimes he shows up to express his irritation when a cowherd goes dancing without his master’s permission.

POLTERGEIST

Adrian, ed., Alte Sagen aus dem Salzburger Land, 84.

ACCURSED HUNTSMAN: Despite its mutations over time, the legend of the Accursed Huntsman remains an exemplum intended to illustrate the post mortem fate of a sinner. One of the first accounts is by Michael Beheim (1416/21–1474/78). One beautiful day Count Eberhard von Wurttemberg was hunting by himself in the forest. Shortly after entering the woods he hears a great racket and sees an alarming creature appear that is chasing a stag. He dismounts from his horse in fear and hides in a thicket and asks the apparition if he intends him any harm. The stranger responds, “No, I am a man like you. Once I was a lord who had a passion for hunting, and I asked God to allow me to keep hunting until Judgment Day. To my misfortune, my wish was granted, and it is now five hundred years that I have been pursuing this single stag.” Eberhard then says to him, “Please show me your face in case I might recognize you.” The stranger does so; his face is barely as big as a fist, and it is as dry and wrinkled as a dead leaf. He then rides off in pursuit of the stag.

In other stories the hunter is punished for hunting on Sunday, destroying crops, or killing a deer in a church. His mania for the chase is punished, and he is condemned to hunt eternally with no break or respite until the Day of the Last Judgment. This kind of legend was extremely popular, and César Franck wrote a symphonic poem on this theme (1883).

Lecouteux, Phantom Armies of the Night.

Fig. 4. Theodoric/Thidrek is carried off to hell while pursuing a stag. Bas-relief in the Basilica of San Zeno in Verona.

ÆGIR (“Sea”): Sea giant who possesses all the features of a sea god. His other names are Gymir and Hlér; the latter name can be found in Hlésey, which literally means “Island of Hlér,” where he resides. He is the son of Fornjótr, and the sea goddess, Rán is his daughter or wife. He has nine daughters who are identified with the waves. Their names are Himinglæva, Blóðughadda, Hefring, Dúfa, Uðr, Hrönn, Bylgja, Bara, and Kolga.

ÆSIR: One of the two major families of the Germanic pantheon, the other being the Vanir.

The Æsir consists of Óðinn and his sons Þórr and Baldr, as well as the following deities: Njörðr, Freyr, Týr, Heimdallr, Bragi, Víðarr, Váli, Ullr, Hœnir, Forseti, and Loki. The Ásynjur (female Æsir goddesses; sg. Ásynja) are Frigg, Freyja, Gefjon, Iðunn, Gerðr, Sigyn, Fulla, and Nanna; sometimes to this list are added Eir, Lofn, Vár, Vör, Sjöfn, Syn, Hlín, Snotra, and Gná. The Æsir live in Ásgarðr, and the more important among them have homes whose names are known to us. In terms of Dumézil’s classifications, they are primarily of the martial function (the second function) but spill over into the first function (royalty/priesthood) and the third function (fertility/fecundity).

Fig. 5. Frigg, Thor, and Freyr. Olaus Magnus, Historia de gentibus septentrionalibus, Rome, 1555.

ALBERICH 1 (“Powerful Elf”): The elf or dwarf who is defeated by Siegfried in the Nibelungenlied (Lay of the Nibelungs). Alberich guards the treasure of Schilbung and Nibelung—mythical rulers whose names refer to mist and water—and he owns the cloak of invisibility known as the Tarnkappe (cape folette in Old French). In the Nordic legends of Sigurðr he corresponds to Andvari. He is adopted into French literature under the name of Aubéron and in English literature as Oberon.

Lecouteux, Les Nains et les Elfes au Moyen Âge.

Fig. 6. The dwarf Alberich. Das Heldenbuch (Strasbourg: Johann Prüss, circa 1483).

ALBERICH 2 (Elberich): In the legend of Ortnit, the king of Lombardy, the dwarf Alberich is the father of heroes. He is invisible to everyone except Ortnit, who wears a magic ring that Alberich gave to his mother. This guardian dwarf provides assistance to her son, Ortnit, who is seeking to wed the daughter of the sultan Machorel, who lives at Muntabur (Mount Thabor). He gives the king a full suit of armor and the sword Rosen. During the campaign against the infidels Alberich plays all kinds of tricks on the pagans, breaking their idols and throwing their weapons into the castle moat. He makes fun of Machorel, who is unable to see him. For Ortnit he plays the role of messenger and advisor. Without his aid the king would be unable to kidnap the sultan’s daughter. Alberich is more than five hundred years old. He is a skilled smith and an excellent harp player, and, although he is no larger than a four-year-old child, he has the strength of twelve men. He owns a marvelous stone that—when placed in the mouth—makes it possible to understand and speak all languages.

ALBIUN: Queen of Wild Mountain in the romance Tandareis und Flordibel by Der Pleier (thirteenth century), she rules over a land inhabited by dwarves and wild men. She is persecuted by the savage Kurion, who has kidnapped one of her handmaidens.

ALCI: Twin gods about whom Tacitus (Germania, 43, 3) says: “In the land of the Nahanarvali is displayed a grove long held in awe. A priest in woman’s dress presides, but the gods they speak of in Roman translation as Castor and Pollux: that is the essence of this divine power; the actual name is the Alci . . . they are worshipped as young men and brothers” (trans. Rives). It is believed that this sacred spot was in Silesia, in Zobten where Thietmar of Merseburg says an important sanctuary was located. The theme of divine twins is abundantly represented in the Germanic countries, from the pairs of twins in the petroglyphs to the androgynous deities of the Eddas and the quasi-undifferentiated Freyr-Freyja couple. What Tacitus says about the priest wearing feminine garments brings to mind the priestesses (gyðjar) that Snorri Sturluson mentions as being in the service of the Vanir.

IBOR and AIO

Ward, The Divine Twins; Jaan Puhvel, “Aspects of Equine Functionality,” in Myth and Law among the Indo-Europeans, ed. Puhvel, 159–92.

ALF (masc.): One of the names for the drac in East Prussia, the others being aft and rodjäcte (“Red Jacket”). When a poor person inexplicably and suddenly becomes rich, he was easily suspected of owning an alf. Drac is used much more rarely in this regard, and the people of Masuria call it lataniec and kaubuk in their dialect.

The alf stays in houses in the shape of an animal such as a hen, a gray goose, or a bird resembling an owl. It is more rarely described as looking like a large black cat or calf. The alf most often lives in the attic and only his owner has a right to see him, but he can also hang around in the stable, the barn, or near the chimney cap, if not in the chimney itself. He is sometimes said to demand his own room, carpeted in black, into which no one but the master of the household may enter. The alf ’s owner is responsible for feeding him with milk, prunes, scrambled eggs, or birch-flour porridge.

The alf is also depicted as an igneous phenomenon with no definite shape that travels through the air resembling a broom on fire or a pole. In the stories spread about it, most often it is the flying alf, but others focus on the zoomorphic alf, which is either a quadruped or a bird, although these depictions overlap with one another. An allusion is occasionally made to it if someone says, “The hen is flying like a tail of fire.” An alf flying through the air in the shape of a pole will change into an animal (a winged creature) in the house, and when it leaves at night it will resume its earlier appearance.

The alf helps people in the house or procures them wealth, or does both things at once. He cooks lunch while the farmwife is in the fields and throws hay down to those who feed the livestock. He also allows the animals to thrive and the butter to turn out perfectly—in short, he makes it possible for all activities to run smoothly. Primarily, he increases the wealth of the household. Some even say that he shits gold. He steals all kinds of valuable property—especially grain—and brings it back to his owner. Because he steals this from silos and grain bins, these storage places often have crosses drawn on them for protection. During the sowing season the alf will even take the seed from one farmer and give it to another, and during the harvesttime he does the same thing with the sheaves. He steals eggs from other people’s henhouses for his owner’s benefit. When the alf is flying through the air and is red in color, he is bringing money; when he is blue, he is carrying grain. He enters his owner’s house through the chimney. If someone sees him traveling through the sky and calls to him, this will force him to drop his cargo. But this individual must find shelter immediately beneath a roof, as the alf will then start raining lice down upon him or her.

In many legends the alf is a creature who needs to live with people. In the form of a hen that is half-dead from the cold, he allows himself to be carried into the house by a merciful individual whom he will then serve faithfully his whole life. If the individual dies, the alf will move into the home of his relatives and continue his service with them. If the alf is angry at his owner, because the latter does not feed him well or is trying to get rid of him, he will cause harm in equal measure to the good he has provided him up to that point. He will take back all the wealth that has been amassed and even set fire to the house (which is something that will always happen if the alf is fed with burning fodder).

Pohl, Die Volkssagen Ostpreussens, 182–83.

ÁLFABLÓT (“Sacrifice to the Elves”): This is another name for Jól (Yule), the feast of the winter solstice, the dead, and fertility. A great sacrifice is performed on this occasion “to ensure a fruitful and peaceful year.” The sacrifice is a boar or pig.

ÁLFHEIMR (“World of the Elves”): This is one of the dwelling places in Ásgarðr, the world of the gods. It belongs to Freyr, who thus appears as the master of the elves.

ALFÖÐR, ALFAÐIR (“All-father”): This is one of Odin’s titles. “He is called this because he is the father of the gods, of all men, and of all that has been created” (Snorri Sturluson). A similar title for Odin is Aldafaðir, “Father of Men.”

Falk, Odensheiti.

ALFRIGG (“Powerful Elf”): The name of one of the dwarves who forged Brísingamen, the necklace owned by the goddess Freyja.

ALKE: The name of an aquatic demon of Westphalia who would chase anyone who made fun of him. He appears in the shape of a wheel of fire or a dragon. He is said to be the spirit of an innkeeper of the same name who was swallowed up by the earth because of his impious ways. This is also the name of one of the dogs of the Wild Hunt.

Kuhn and Schwartz, Norddeutsche Sagen, Märchen und Gebräuche, no. 357, and the footnote to no. 152.

ALMBUTZ: KASERMAN(N)DL

ALMGEISTER (“Spirits of the Alpine Summer Grazing Lands”): Throughout the Alps, in autumn, after the herds have been brought down from the mountain meadows where they were grazed during the warm months, the alpine cabins are reoccupied by spirits until the return of the flocks in spring. These spirits live in the forests and ravines during the summer. They have a variety of names depending on the region: Almbütze, Hüttlebutz, and Novabutz in Germany; Alperer and Kaserman(n)dln in the Tyrol. In Switzerland there is the Alpmüeterli, an old humpbacked woman accompanied by theriomorphic kobolds; her appearance is a herald of bad weather. These spirits milk the phantom animals they protect and make butter and cheese. They yodel, whistle, and make knocking sounds. They are friendly as long as they are not provoked.

ALP: A syncretic figure in Germanic folk belief. It was originally an elf, which was then demonized and became conflated with the nightmare (Mahr, Doggeli, Trud). The Alp has been variously seen as an incubus, a demon, a dwarf (Switzerland), a ghost (Alsace), the spirit of someone who died prematurely, and the double (alter ego) of a witch or lover. Depending on the region, it has different names. In Frisia it is Rittmeije (“The Rider”) and Waldriderske (“The Staff Rider”); in Franconia, Trempe (“The Trampler”); and in Alsace, Lützelkäppe (“The One Who Wears His Cap Backward”). The Alp is able to assume the shape of any animal, most often appearing as a furry one with burning eyes. Some people, such as lunatics, are predestined to become an Alp. Someone who is born with teeth, or on a Sunday, or during the “spirits’ hour” (between midnight and one in the morning), or beneath an evil star, or three days before the Feast of Saint Gall (October 16) is also at risk of suffering such a fate. If there are seven boys in the same family, one of them will become a werewolf; if there are seven girls, one will be an Alp.

The Alp sits on the chest of the sleeper, crushing, choking, stamping, and otherwise pressing its weight on him or her. The Alp enters through keyholes, through a passageway, a cat door, or any other kind of opening. It can be heard coming because of the noise it makes, which can be a ringing, tinkling, or chewing sound; its breath induces sleep. Sometimes it sucks on the chests of children, which likens it to a vampire. It is blamed for sending illnesses, one of which is called “Alp shot” (Alpschuß), and for tangling up the manes of horses, a distinguishing feature of household spirits and dwarves. (ELF-LOCKS) It is said to travel by whirlwind.

In the memorates (oral folklore accounts) it is considered to be the Double of a sleeping person who wants some specific thing. The individual then sends forth his or her alter ego from his or her body in the form of a small animal, and otherwise behaves like a nightmare.

Lecouteux, Witches, Werewolves, and Fairies; Meyer-Matheis, Die Vorstellung eines Alter ego in Volkserzählungen.

ALSVIÐR (“Most Learned”): This is the name of the giant who knew the secrets of the runes. As the first inhabitants of the Earth, the giants are reputed to possess great knowledge.

ALSVINNR (“Very Swift”): The name of one of the two horses that draw the chariot of the goddess Sól, the sun, which is a feminine noun in Germanic languages. Its companion is Arvakr.

ALÞJÓFR (“Master Thief ”): The name of this dwarf reflects one of the personality traits of these creatures.

ALVÍSS (“The One Who Knows All”): This is the dwarf who asked for the hand of Thor’s daughter. The god agreed to grant his permission if Alvíss could answer all his questions regarding the names of the Earth, sky, moon, sun, clouds, wind, fire, sea, forests, night, grains, and beer. The conversation lasted until dawn, at which time the first rays of sunlight petrified the dwarf.

ALVITR: HERVÖR ALVITR

ÄLVKALL (“The Old Man of the River”): An aquatic spirit that can drive humans mad.

ANDHRÍMNIR (“Sooty”): The name of the cook in Valhalla who prepares the boar Sæhrímnir in the cauldron Eldhrímnir. This is the food for the dead warriors who are gathered there.

ANDLANGR (“Endlessly Vast”): The name of the second heaven that lies between the first heaven, which we can see, and the third heaven called Víðbláinn.

ANDVARI (“Breath-keeper”): This dwarf swims in the form of a pike in the pool by a waterfall when he is captured by Loki, who demands that the dwarf give him all the treasure he is guarding. Andvari complies with Loki’s demand but keeps one ring. Loki sees it and steals it. The dwarf then curses the treasure so that it will cause the death of all who own it. This treasure eventually finds its way into the hands of Sigurðr/Siegfried.

OTTR

Fig. 7. The dwarf Andvari. Carved stone from Altuna in the Swedish province of Uppland, eleventh century.

ANGANE, ENGUANE, EGUANE (fem.): These are fantasy creatures who are considered wild women, fairies, or witches in Trentino (in the Italian Tyrol). These women live in caves in the middle of forests, in meadows, and in springs. Their primary activity is washing the thread they have spun. Their enemy is the Beatrik, who will tear any of them it meets to pieces. They can be seen at dawn and dusk. They are kind, especially to young men, but whoever vexes them will be struck immediately by their curse. When they give humans a gift, it is often a ball of yarn that has no end.

Schneller, Märchen und Sagen aus Wälschtirol, 215–18.

ANGEYJA: One of the nine giant mothers of the god Heimdallr.

ANGRBOÐA (“She Who Stirs Up Trouble”): The giantess who engendered with Loki the wolf Fenrir, the Midgard Serpent, and Hel, the goddess of the underworld.

ANGZRERWEIBL (“The Little Woman of the Meadows”): A dwarf from the Salzburg region in Austria. At night she draws travelers to a bridge where she makes them so scared that the hair stands up on their heads. At the arrival of daybreak, however, she suddenly vanishes with a sharp cry.

Adrian, ed., Alte Sagen aus dem Salzburger Land, 83–84.

ANNAR (“The Other One”): Second husband of Nótt, the personification of night, and father of Jörð, the Earth.

ANSES: Ancient form of a word that is cognate with Old Norse Æsir and which appears in the Gothic history of the sixth-century writer Jordanes. According to him, the anses are the founders of the Amal clan, the most famous representatives of which are Ermanaric and Theodoric the Great. The word appears on the Balingen round brooch from Swabia in the form ansuz. It can also be seen carved on the Kragehul spear shaft from the island of Funen in Denmark and on the Myklebostad stone in Romsdal, Norway. An even older votive inscription found in Tongeren (Belgium) mentions a female deity, Vihansa, whose name contains the element ansa. Numerous Germanic personal names (Ansgar, Ansba, and so on) offer evidence that what we have here is a tenacious belief shared by all the Germanic peoples.

Edgar Polomé, “L’étymologie du terme germanique *ansuz, ‘dieu souverain,’” Études Germaniques 8 (1953): 36–44.

ANTELOYE, ANTILOIE, ANTILOIS: King of the dwarves who plays an important role in a short story titled “Alexander and Antiloye,” for which texts exist in several different languages of medieval western Europe. He demands reparations from Alexander the Great, who has killed some of his game. He offers his friendship to the Macedonian leader and invites him to visit his kingdom. A short time later Antiloye visits Alexander in his camp where, invisible, he plays numerous tricks on the whole retinue. He customarily rides a small horse and measures four-and-one-half spans.

In Ulrich von Etzenbach’s Alexander (thirteenth century), Anteloye wears a crown and holds a scepter, is well formed, and has light skin and eyes. He is the size of a two-year-old child.

ANTRISCHE (pl.): This is a collective term in the Tyrol for the dwarves who are believed to be the children that Eve concealed from God when he visited. God said, “What is hidden from me shall forever remain so!” They are also called Hollenleut.

Heyl, Volkssagen, Meinungen und Bräuche aus Tirol, 564, 608–10; Zingerle, Sagen aus Tirol, 46–47.

ARIE: Name of a fairy similar to Holda and Berchta/Perchta in the Franche-Comté region of France; in the Bernese Jura region of Switzerland, this female entity is called Tante Arie (“Aunt Arie”). The figure can probably be traced back to a Germanic or Burgundian goddess or demon.

Grimm, Teutonic Mythology, vol. I, 412 (footnote 1).

ARNHÖFÐI (“Eagle Head”): This is one of Odin’s bynames. It most likely refers to the myth of the wondrous mead (KVASIR) that was hidden by the giant Suttungr. Odin steals the mead and flees in the form of an eagle.

Falk, Odensheiti.

ARVAKR (“Early Riser”): One of the two horses that draws the chariot of the sun goddess Sól.

ALVINNR

ÁSABRAGR (“Prince of the Æsir”): One of the titles of the god Thor.

ÁSA-ÞÓRR (“Thor of the Æsir” or “Æsir-god Thor”): One of the titles of the god Thor.

ÁSAHEIMR (“World of the Æsir”): In Snorri Sturluson’s euhemeristic interpretation, the Æsir dwell in a country located in Asia Minor.

ÁSBRÚ (“Bridge of the Æsir”): One of the two names for the bridge that connects the Earth to the domain of the gods.

BILRÖST or BIFRÖST

ASGAARDSREIA: A fantasy hunt that takes place during the Twelve Nights.

OSKOREIA, WILD HUNT

ÁSGARÐR (“Enclosure of the Gods”): The place where the Æsir live in the center of Midgarðr, which is surrounded by Útgarðr, the land of giants, demons, harmful creatures, and monsters. This is the home of the great hall called Valhöll (“Hall of the Warriors Fallen in Battle”), which is called Walhall in German and Valhalla in English. Ásgarðr was built by a giant who asked to receive Freyja, the sun, and the moon as his payment. On the advice of Loki, the Æsir accepted the deal. With the help of his horse Svaðilfari, the giant got to work and the construction proceeded rapidly. The gods deliberated on how they could get out of their arrangement. They forced Loki to make up for the poor advice he had given them. Loki transformed into a mare in heat. The giant’s horse set off in pursuit, abandoning its work. When the giant saw that he would not be able to meet the agreed upon deadline, he became violently angry, and the Æsir, in terror, called Thor, who smashed the giant’s skull with his hammer. The mare gave birth to a gray foal with eight legs, Sleipnir, who became Odin’s steed.

Régis Boyer, “Sur la construction d’Ásgarðr,” Perspectives on Indo-European Language, Culture and Religion: Studies in Honor of Edgar C. Polomé (Washington, D.C.: Journal of Indo-European Studies, 1992), vol. II, 406–26.

ASH: This tree has certainly played a major role in Germanic antiquity. It enjoyed considerable reverence and was called “Thor’s savior,” because when the god fell into the Vimur River he was able to save himself by grabbing hold of an ash branch. In the anthropogony, the first man’s name was Askr (“Ash”), and the cosmic tree, Yggdrasill, is also an ash tree.

ASKR (“Ash”): Name of the first man. One day the gods Odin, Vili, and Vé found two tree trunks on the shore. They used them to make a man, Askr, and a woman, Embla. Odin gave them breath and life, Vili gave them intelligence and movement, and Vé gave them form, speech, hearing, and sight. According to another tradition, Odin was accompanied by Lóðurr and Hœnir. In the Atharva Veda the Skambha, “the cosmic pillar” that corresponds to Yggdrasill, would be the first man. Ancient Indian mythology displays a remarkable kinship with Germanic traditions.

ASPRIAN: A giant who first appears in the epic König Rother (ca. 1150). He was the leader of twelve giants and so large that no horse could carry him. He had the skills of a juggler and a mantle given him as a gift by the people known as the Flatfeet. He accompanied King Rother on his quest for a bride, the daughter of Emperor Constantine of Constantinople.

Fig. 8. The giant Asprian. Das Heldenbuch (Strasbourg: Johann Prüss, circa 1483).

When Asprian is angry he stamps so hard that his feet become buried in the ground. In the legend of Dietrich von Bern he is armed with two swords and an iron bar for a club.

ATLA (“The Quarrelsome One”): One of the nine giant mothers of the god Heimdallr.

ATLI: Attila, King of the Huns, called Etzel in Middle High German and Aetla in Old English. He holds an important place in Germanic epic legends and is most famous for his role in the Nibelungenlied. He marries Kriemhild after the death of Siegfried and the Burgundians are massacred at his court.

ATRIÐR (“Attacker”): One of Odin’s titles as a god of war.

Falk, Odensheiti.

AUÐR (“Wealth”): Son of Nótt, “night,” and her first husband, Naglfari.

AUÐUMLA: Name of the original cow, born from the melting of the primordial frost. Four rivers of milk flow from her udders. She is the one who fed Ymir, the first giant. By licking the frost that covered the stones she caused a being to emerge: Búri, Odin’s grandfather.

Fig. 9. Auðumla. Illustration by Ólafur Brynjúlfsson, Snorra Edda, 1760.

AUFHOCKER, HUCKUP: An entity, sometimes a dead man, that hurls itself on the shoulders of someone walking outside at night and becomes heavier and heavier the longer it is on his victim. This attack occurs in specific places such as bridges, crossroads, springs, woods, on a path through a hollow, or in cemeteries. The traveler cannot free himself until he arrives home. It is thought that this creature might be a materialization of night terrors. There is a monument in Hildesheim, Germany, depicting an apple thief with a Huckup on his back.

These “perching spirits” can be found almost everywhere in Europe. In the Charente-Maritime region of France similar traits are ascribed to the entity known as the ganipote.

Gerda Grober-Glück, “Aufhocker und Aufhocken,” in Atlas der deutschen Volkskunde, 127–223.

AULKE: The name for dwarves in Emsland (Lower Saxony). It comes from the diminutive alveke, “little elf.”

AURBOÐA (“Gravel”): The giantess who wed Gymir (another name of Ægir). She is the mother of Gerðr, whose hand the god Freyr asked in marriage through his intermediary, Skírnir. Gymir accepts on the condition that Freyr gives him his sword as a gift, and the god does so. He will be without a sword during the final battle at Ragnarök.

AURGELMIR: A giant who is most likely identical to Ymir. He is Bergelmir’s grandfather. His name derives from the Old Norse aurr, “clay,” which refers to his origin.

AURKONUNGR: One of the bynames for the god Hœnir, who still remains shrouded in mystery.

AURVANDILL: This figure is spoken of in a myth that relates the following events. Thor confronted the giant Hrungnir and slew him, but a fragment of this giant’s weapon, a flint club, became embedded in Thor’s skull. Returning home, the god came across Gróa, a seer and wife of Aurvandill. With her incantations she began to slowly dislodge the stone. Thor was so pleased that, without waiting for her treatment to end, he sought to reward her by giving her news of her husband. He thus tells her that when crossing the Élivágar rivers Aurvandill froze one of his toes, whereupon he—Thor—broke it off and cast it into the heavens where it became the star called Aurvandill’s Toe. Gróa’s joy was so great upon learning this that she forgot her spells, and the stone remained stuck in Thor’s skull.

AUSTRI (“East”): One of the four dwarves that stand at the four cardinal points and hold up the celestial vault formed by Ymir’s skull. In skaldic poetry, the sky is called the “dwarves’ burden” (byrði dverganna) for that reason.

One kenning calls the sky the “burden of the kin of Norðri,” and the name of this dwarf appears in the poem Óláfsdrápa (strophe 26). In the Skáldskaparmál (Treatise on the Skaldic Art), Snorri Sturluson designates the sky by hjálmr, “helmet of Vestri and Austri, Suðri and Norðri.”

Lecouteux, “Trois hypothèses sur nos voisins invisibles,” in Lecouteux and Gouchet, eds., Hugur: mélanges d’histoire, de littérature et de mythologie offerts à Régis Boyer pour son 65e anniversaire, 289–92.

COSMOGONY, NORÐRI, SUÐRI, VESTRI