As we enter the season of elves and Christmas spirits, we follow up on our fairy theme from last episode with a look at the famous 16th-century German hausgeist, Hinzelmann the Kobold — but don’t call him that to his face!
Today’s Texts:
Keightley, Thomas. The Fairy Mythology. E.G. Bohn, 1850. Google Books.
Der vielförmige Hintzelmann oder umbständliche und merckwürdige Erzehlung von einem Geist, so sich auf dem Hause Hudemühlen, und hernach zu Estrup im Lande Lüneburg unter vielfältigen Gestalten. Leipzig, 1704. Niedersächsische Staats- und Universitätsbibliothek Göttingen.
Grimm, Jacob, and Wilhelm Grimm. Deutsche Sagen. Berlin, 1816. Google Books.
References:
Bullen, Barrie. “Before the Ouija board: William Rossetti’s Diary Gives an Insight into Victorian Séances.” The Conversation, 23 Dec. 2021.
Dorson, Richard M. “The First Group of British Folklorists.” Journal of American Folklore, vol. 68, no. 267, 1955, pp. 1-8. JSTOR, www.jstor.org/stable/537105
Music credit: Ludwig van Beethoven, Piano Sonata No. 28 in A Major, Op. 101, composed in 1816 (same year as the publication of the Grimms’ Deutsche Sagen), performed by Paul Pitman (CC-PD). Musopen.
This year, Medieval Death Trip‘s annual Advent Calendar on Instagram is taking the form of a journaling game called Legendae Sacrae de Capitibus vel Caudis (Holy Legends of the Heads or the Tails), where you are invited to respond to daily prompts to construct your own mock medieval saint’s life.
What it is:
Legendae Sacrae de Capitibus vel Caudis (Holy Legends of the Heads or the Tails) is a non-competitive journaling game housed in an online Advent calendar, in which you respond to a series of prompts that will help you construct a written piece. In this game, that piece is a mock medieval saint’s life about a person born with an animal trait — namely, a body part.
What you’ll need:
Writing tools (digital or physical)
A means for randomly selecting between two options, “heads” or “tails” (e.g., a coin, odds or evens on a die, or your own intuition)
How to play:
To play, check in on the Advent calendar posts that appear on Instagram @medievaldeathtrip. Each post has a “door” cover image hiding the prompts. You can also find all the posts by searching Instagram for #MDTAdvent25.
Open the door (by advancing to the next image), and read the introduction to the day’s prompt. Then choose “heads” or “tails” using the method of your choice (flipping a coin, picking odds or evens by rolling a die or picking a word at random from a page and counting the number of letters, meditating on the question until a selection appears to you, etc.).
Once you’ve determined if you will be “heads” or “tails” for that day’s prompt, advance to the first image after the introduction for “heads” or to the second image after the introduction for “tails.”
Read the prompt and write a response with your choice of writing tool. Responses may range anywhere from a couple of sentences to a couple of paragraphs (or longer, if you’re feeling especially inspired).
If you would like to share your work publicly, you can post your response as a comment on the day’s prompt on Instagram.
You should begin the game with the set-up prompt for Dec. 1st and continue day-by-day in sequence until the conclusion on Dec. 25th.
Historical Context:
Hagiography, or writing about saints, was a major genre of medieval literature. Like popular genres today, it developed a common formula for organizing its narrative. The prompts of this journaling game will guide you through the conventional structure of a medieval saint’s life. This begins with establishing their origins, then narrates their birth and childhood, their education and spiritual guides, sketches out examples of their exceptional piety and notable events of their life (not necessarily in chronological order), and describes the circumstances of their death. The being alive part of a saint’s life is only half the story; their posthumous activities as a saint are typically given equal or greater attention. So next the life will discuss the disposition of their body or relics and their placement into a shrine or notable burial place, then present a catalogue of miracles attributed to the saint’s intercession with God.
As for saints with animal parts, this is not a common convention. Medieval depictions of the legendary figure of St. Christopher sometimes depicted him as having a dog’s head — not, in this case, as a prodigy or unusual birth, but as a member of a race of dog-headed people reported to dwell in far away in the East by classical authorities. The Queen of Sheba (not a saint, but a biblical figure) was sometimes depicted in medieval art as having either a goat’s or a goose’s foot. I am not aware of any saint’s born with a bestial tail, but such hybrids frequently adorn the margins of illuminated manuscripts and seem a natural addition to the choir of unusual saints.
A cynocephalus from British Library, MS Cotton Vitellius A XV, fol. 100r.
No AI Commitment:
I will not be using generative AI to produce images or content for this game. I can’t promise an absolute elimination of AI, as it is integrated into many Photoshop tools that I will be using in simple image clean-up and preparation. But I will not be using AI for full generation of images or content. All the “doors” of this year’s Advent Calendar are from photos I took myself.
For our eleventh anniversary episode, we follow the fairy path of the redcap, from recent cinema through tabletop gaming, into Victorian folklorists and Romantic balladeers, and finally hunting up their ancestry in medieval manuscripts.
Henderson, William. Notes on the Folk-Lore of the Northern Counties of England and the Borders. W. Satchell, Peyton, & Co., 1879. Internet Archive.
Leyden, John. “Lord Soulis.” Minstrelsy of the Scottish Border, vol. 2, edited by Walter Scott, James Ballantyne, 1803, pp. 353-388. Google Books.
Leland, Charles Godfrey. “Etrusco-Roman Remains in Modern Tuscan Tradition.” Congrès International des Traditions Populaires, Première Session, Paris 1889, Société d’Èditions Scientifiques, 1891. Google Books.
Gervase of Tilbury. Otia imperialia: Recreation for an Emperor. Edited and translated by S.E. Banks and J.W. Binns. Clarendon Press, 2002.
Thomas of Walsingham. Historia Anglicana. Edited by Henry Thomas Riley, vol. 1, Longman, Green, Longman, Roberts, and Green, 1863. Google Books.
Croker, Thomas Crofton. Fairy Legends and Traditions of the South of Ireland. 2nd ed., John Murray, 1838. Google Books.
Hutton, Ronald. “The Making of the Early Modern British Fairy Tradition.” The Historical Journal, vol. 57, no. 4, 2014, pp. 1135-1156. JSTOR, www.jstor.org/stable/24531978
Sinclair, John. The Statistical Account of Scotland. Vol. 16, William Creech, 1791. Google Books.
Teverson, Andrew. 2025. “William Henderson: ‘A Folk-Lore Student before Folk-Lore Came into Vogue.'” Folklore, vol. 136, no. 3, pp. 447–65. Taylor and Francis.
This episode we continue further with Bede as he relates two more afterlife visions of a more infernal nature, and then we hear Gregory the Great answer some questions about the nature of Hell.
Today’s Texts:
Bede. Ecclesiastical History. In The Complete Works of Venerable Bede. Edited and translated by J.A. Giles, vols. II & III, Whittaker and Co., 1843. Google Books.
Rabin, Andrew. “Bede, Dryhthelm, and the Witness to the Other World: Testimony and Conversion in the Historia ecclesiastica.” Modern Philology, vol. 106, no. 3, Feb. 2009, pp. 375-398. JSTOR, www.jstor.org/stable/10.1086/605070
Snyder, Susan. “The Left Hand of God: Despair in Medieval and Renaissance Tradition.” Studies in the Renaissance, vol. 12, 1965, pp. 18-59. JSTOR, www.jstor.org/stable/2857068
Image: Detail of the torments of the damned from Livre de la Vigne nostre Seigneur, Bodleian Library, MS Douce 134, fol. 99v.
This episode we explore two glimpses of the afterlife presented by the Venerable Bede and consider how they relate to the modern conception of the near death experience.
Today’s Text
Bede. Ecclesiastical History. In The Complete Works of Venerable Bede. Edited and translated by J.A. Giles, vols. II & III, Whittaker and Co., 1843. Google Books.
Cronin, Anthony. “The Historical Saint Fursey: The Achievements and Legacy of Haggardstown’s Patron Saint.” Journal of the County Louth Archaeological and History Society, vol. 27, no. 4, 2012, pp. 536-552. JSTOR, www.jstor.org/stable/23644252
Hamann, Stefanie. “St Fursa, the Genealogy of an Irish Saint — the Historical Person and His Cult.” Proceedings of the Royal Irish Academy: Archaeology, Culture, History, Literature, vol. 112c, 2012, pp. 147-187. JSTOR, www.jstor.org/stable/41714684
Rabin, Andrew. “Bede, Dryhthelm, and the Witness to the Other World: Testimony and Conversion in the Historia ecclesiastica.” Modern Philology, vol. 106, no. 3, Feb. 2009, pp. 375-398. JSTOR, www.jstor.org/stable/10.1086/605070.
White, Claire, Michael Kinsella, and Jesse Bering. “How to Know You’ve Survived Death: A Cognitive Account of the Popularity of Contemporary Post-mortem Survival Narratives.” Method and the Study of Religion, vol. 30, no. 3, 2018, pp. 279-299. JSTOR,www.jstor.org/stable/26507489
This episode we finally enter the open ocean with the Uí Corra and their fellow pilgrims as they explore strange new lands, seek out new afterlives and new sects, and boldly go where many other saints and heroes of Irish legend have gone before.
Today’s Texts
“The Voyage of the Hui Corra.” Translated by Whitley Stokes. Revue Celtique, vol. 14, 1893, pp. 22-69. Internet Archive.
References
Breatnach, Caoimhín. “The Transmission and Structure of Immram Curaig Ua Corra.” Ériu, vol. 53, 2003, pp. 91-107. JSTOR, www.jstor.org/stable/30008353
Dumville, David. “Echtrae and Immram: Some Problems of Definition.” Ériu, vol. 27, 1976, pp. 73-94). JSTOR, www.jstor.org/stable/30007669
Image Credit: Detail from a manuscript of Bestiaire d’Amour, ca. 1290 (Morgan Library, MS M.459 fol. 18r).
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