banshee
Irish Bean Sidhe , Scots Gaelic Ban Sith
(“woman of the fairies”) supernatural being in Irish and other Celtic folklore whose mournful “keening,” or wailing screaming or lamentation, at night was believed to foretell the death of a member of the family of the person who heard the spirit. In Ireland banshees were believed to warn only families of pure Irish descent. The Welsh counterpart, the gwrach y Rhibyn (“witch of Rhibyn”), visited only families of old Welsh stock.
The Scottish novelist Sir Walter Scott mentioned belief in a kind of banshee or household spirit in certain Highland families (Letters on Demonology and Witchcraft, 1830).
brownie
in English and Scottish folklore, a small, industrious fairy or hobgoblin believed to inhabit houses and barns. Rarely seen, he was often heard at night, cleaning and doing housework; he also sometimes mischievously disarranged rooms. He would ride for the midwife, and in Cornwall he caused swarming bees to settle quickly. Cream or bread and milk might be left for him, but other gifts offended him. If one made him a suit of clothes, he would put it on and then vanish, never to return.
The boggart of Yorkshire and the bogle of Scotland are hostile, mischievous brownies indistinguishable from poltergeists.
griffin
also spelled griffon , or gryphon
composite mythological creature with a lion's body (winged or wingless) and a bird's head, usually that of an eagle. The griffin was a favourite decorative motif in the ancient Middle Eastern and Mediterranean lands. Probably originating in the Levant in the 2nd millennium BC, the griffin had spread throughout western Asia and into Greece by the 14th century BC. The Asiatic griffin had a crested head, whereas the Minoan and Greek griffin usually had a mane of spiral curls. It was shown either recumbent or seated on its haunches, often paired with the sphinx; its function may have been protective.
In the Iron Age the griffin was again prominent in both Asia and Greece. Greek metalworkers evolved a handsome stylized rendering, the beak open to show a curling tongue and the head provided with horses' ears and a large knob on top. Apparently the griffin was in some sense sacred, appearing frequently in sanctuary and tomb furnishings. Its precise nature or its place in cult and legend remains unknown.
nymph
in Greek mythology, any of a large class of inferior female divinities. The nymphs were usually associated with fertile, growing things, such as trees, or with water. They were not immortal but were extremely long-lived and were on the whole kindly disposed toward men. They were distinguished according to the sphere of nature with which they were connected. The Oceanids, for example, were sea nymphs; the Nereids inhabited both saltwater and freshwater; the Naiads presided over springs, rivers, and lakes. The Oreads (oros, “mountain”) were nymphs of mountains and grottoes; the Napaeae (nape, “dell”) and the Alseids (alsos, “grove”) were nymphs of glens and groves; the Dryads or Hamadryads presided over forests and trees.
Italy had native divinities of springs and streams and water goddesses (called Lymphae) with whom the Greek nymphs tended to become identified.
mermaid
masculine merman
a fabled marine creature with the head and upper body of a human being and the tail of a fish. Similar divine or semidivine beings appear in ancient mythologies (e.g., the Chaldean sea god Ea, or Oannes). In European folklore, mermaids (sometimes called sirens) and mermen were natural beings who, like fairies, had magical and prophetic powers. They loved music and often sang. Though very long-lived, they were mortal and had no souls.
Many folktales record marriages between mermaids (who might assume human form) and men. In most, the man steals the mermaid's cap or belt, her comb or mirror. While the objects are hidden she lives with him; if she finds them she returns at once to the sea. In some variants the marriage lasts while certain agreed-upon conditions are fulfilled, and it ends when the conditions are broken.
Though sometimes kindly, mermaids and mermen were usually dangerous to man. Their gifts brought misfortune, and, if offended, the beings caused floods or other disasters. To see one on a voyage was an omen of shipwreck. They sometimes lured mortals to death by drowning, as did the Lorelei of the Rhine, or enticed young people to live with them underwater, as did the mermaid whose image is carved on a bench in the church of Zennor, Cornwall, Eng.
Aquatic mammals, such as the dugong and manatee, that suckle their young in human fashion above water are considered by some to underlie these legends.
ogre
feminine ogress
a hideous giant represented in fairy tales and folklore as feeding on human beings. The word gained popularity from its use in the late 17th century by Charles Perrault, the author of Contes de ma mère l'oye (Tales of Mother Goose). Since then, ogres have appeared in many works, including “Tom Thumb”; “Hansel and Gretel,” where the witch is a type of ogre because she intends to eat the children; and “Little Red Riding Hood,” where the wolf resembles an ogre. The Cyclops of myth and heroic literature who devours humans is a form of ogre.
The idea of the ogre can also be seen, more broadly, in a metaphoric sense in literature. The seducer who devours his or her victims in a sexual sense is a kind of ogre, as is a political tyrant or dictator who controls and exploits others and in a sense swallows them up. The dictator causes lives to be consumed through promulgating wars and acts of brutality such as those perpetrated by the Nazi regime. The association of ogres with Nazis was made in Michel Tournier's novel Le Roi des aulnes (1970; The Ogre). Other modern works dealing with ogres are L'Ogre (1973) by Jacques Chessex and Nacer Khemir's L'Ogresse (1975), a collection of Tunisian tales.
Mesopotamian mythology
the myths, epics, hymns, lamentations, penitential psalms, incantations, wisdom literature, and handbooks dealing with rituals and omens of ancient Mesopotamia.
A brief treatment of Mesopotamian mythology follows. For full treatment, see Mesopotamian religion.
The literature that has survived from Mesopotamia was written primarily on stone or clay tablets. The production and preservation of written documents were the responsibility of scribes who were associated with the temples and the palace. A sharp distinction cannot be made between religious and secular writings. The function of the temple as a food redistribution centre meant that even seemingly secular shipping receipts had a religious aspect. In a similar manner, laws were perceived as given by the gods. Accounts of the victories of the kings often were associated with the favour of the gods and written in praise of the gods. The gods were also involved in the establishment and enforcement of treaties between political powers of the day.
A large group of texts related to the interpretation of omens has survived. Because it was felt that the will of the gods could be known through the signs that the gods revealed, care was taken to collect ominous signs and the events which they preached. If the signs were carefully observed, negative future events could be prevented by the performance of appropriate apotropaic rituals. Among the more prominent of the omen texts are the shumma izbu texts (“If a fetus . . . ”) which observe the birth of malformed young of both animals and humans. Later a similar series of texts observed the physical characteristics of any person. Dream omens are represented but are relatively rare. There are also omen observations to guide the physician in the diagnosis and treatment of patients. The largest collection of omens, containing more than 100 tablets, is entitled “If a City is Situated on a Hill . . . ”
Several types of prayers have also been preserved. Prayers begin with praise of the deity, then move to the request or complaint of the worshipper, and end with anticipatory praise of the deity for the deliverance which is expected. Other prayers were conjurations to rid the worshipper of various maladies through the intervention of the gods. Some prayers were laments while others praised a given deity.
A few explicitly ritual texts have survived. Significant in the Babylonian new year festival was the reading of the Creation Epic, entitled Enuma Elish. These tablets begin with a genealogy of the gods followed by an account of the creation of heaven and earth from the body of Tiamat who had been slain by Marduk. The rise of Marduk to rulership over the gods is the underlying theme of this epic. As part of his organization of the universe, mankind was created from the blood of Kingu, the cohort of Tiamat, and Babylon was established as Marduk's city.
Another famous text is the Gilgamesh Epic. The 12 tablets of this epic begin and end at the walls of Uruk, the city which Gilgamesh founded. The story itself tells of the exploits of Gilgamesh and his friend Enkidu. Prominent among these adventures is the defeat of the monster Humbaba, guardian of the Cedar Mountain. With the death of Enkidu, Gilgamesh turns his efforts toward a quest for immortality which eventually brings him into contact with such figures as Utnapishtim, who, because he had survived the Flood, was granted immortality. Three times Gilgamesh nearly attains his goal only to have it slip away.
Several other stories from Mesopotamia deal with the theme of immortality. In the Myth of Adapa, Adapa was summoned to the gods because he had broken the wings of the South Wind. Due to the warning of his divine father, Ea, he refused to eat or drink the food of the gods offered to him which would have granted him immortality. A different type of immortality was related in the story of Etana, the king of Kish, who was without children. In order to reach the Plant of Birth, he freed an eagle from captivity and rode its back to heaven.
Other Mesopotamian myths include the story of Atrahasis, a wise man who was saved from the Flood after being warned by one of the gods to build a ship to save himself. The myth of Ishtar's Descent and return from the underworld was evidently connected to the cycle of fertility. The story of Nergal and Ereshkigal told how Nergal became the ruler of the underworld. The Epic of Irra explained how Marduk, the god of Babylon, left the city in charge of other deities, which led to the destruction of the city. The epic ends with the return of Marduk and the renewed prosperity of the city. The work “Let Me Praise the Lord of Wisdom” has been compared to the Book of Job and describes the sufferings of a prince abandoned by his god. Praise to the god (Marduk) becomes the focus when the situation is later reversed.
troll
in early Scandinavian folklore, giant, monstrous being, sometimes possessing magic powers. Hostile to men, trolls lived in castles and haunted the surrounding districts after dark. If exposed to sunlight they burst or turned to stone. In later tales trolls often are man-sized or smaller beings similar to dwarfs and elves. They live in mountains, sometimes steal human maidens, and can transform themselves and prophesy. In the Shetland and Orkney islands, Celtic areas once settled by Scandinavians, trolls are called trows and appear as small malign creatures who dwell in mounds or near the sea. In the plays of the Norwegian dramatist Henrik Ibsen, especially Peer Gynt (1867) and The Master Builder (1892), trolls are used as symbols of destructive instincts. Trolls in modern tales for children often live under bridges, menacing travelers and exacting tasks or tolls.
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Now thats great, really... I know it's not real but it's a lot of fun to read. I love the idea of the existence more that the thought that it could or couldn't. I don't care much of the politics of the subject, i rather like the idea though. It somehow brings that warm fuzzy feeling back of being a kid, of believing rather than seeing. so maybe I read it to get lost in my imagination or to feel like a kid or just to have an interesting read? no matter what I call it, i love to read it...
