John Vinycomb, Fictitious & Symbolic Creatures, 1906

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John Vinycomb, Fictitious & Symbolic Creatures, 1906
Ghost Ship of Northumberland Strait
A ghost ship that has been reported as sailing ablaze within the Northumberland Strait, in eastern Canada. Numerous sightings of the ship have been reported for over 220 years.
The ship is described as a beautiful schooner, that has three masts with pure white sails, all of which become completely engulfed in flames as onlookers watch.
Sometimes upon seeing the burning ship, mariners have attempted to rescue the crew aboard. One of the more famous rescue attempts took place in Charlottetown Harbour about 1900. A group of sailors boarded a small rowboat and raced toward the flaming ship to rescue the troubled crew. During their struggle to reach the distressed vessel, the phantom ship completely vanished. A thorough search was immediately carried out by divers, but no shipwreck was found.
[Wikipedia | Witness account]
Hello...
I've neglected this blog for too long and I'd like to get it up and running again, so... hi!
There was a small flurry of activity on here recently, and I'd be interested to know what you guys would like to see on here.
One thing I know is really annoying is that books and resources can be super expensive for people interested in this kind of thing, and now that I'm at college I have access to online resources like Jstor for free! Which is awesome, and it means if anyone has any specific requests, books they'd like to see, information on particular subjects, etc, I can post them for you! There's also a fairly decent selection of physical books in the college library which I can scan/quote from.
Basically, hello, sorry, and please let me know via ask what you would like to see on this blog.
Thanks!
Lo x
Jack-O'-Lanterns
The jack-o'-lantern can be traced to Irish morality folklore. On route home after a night's drinking, Jack encounters the Devil who tricks him into climbing a tree. A quick-thinking Jack etches the sign of the cross into the bark, thus trapping the Devil. Jack strikes a bargain that Satan can never claim his soul. After a life of sin, drink, and mendacity, Jack is refused entry to heaven when he dies. Keeping his promise, the Devil refuses to let Jack into hell and throws a live coal straight from the fires of hell at him. It was a cold night, so Jack places the coal in a hollowed out turnip to stop it from going out, since which time Jack and his lantern have been roaming looking for a place to rest.
[source] [image credit]
Human nature seems to abhor a blank space on a map. Where there are no human habitations, no towns, where villages dwindle into farms and farms into woods, mapping stops. Then the imagination rushes to fill the woods with something other than black darkness: nymphs, satyrs, elves, gnomes, pixies, fairies.
Diane Purkiss, At The Bottom of The Garden
The Kraken
Probably no legendary sea monster was as horrifying as the Kraken. According to stories this huge, many armed, creature could reach as high as the top of a sailing ship's main mast. A kraken would attack a ship by wrapping their arms around the hull and capsizing it. The crew would drown or be eaten by the monster. What's amazing about the kraken stories is that, of all the sea monster tales we have, we have the best evidence that this creature was based on something real. (x)
More info:
Wikipedia (main article)
The Kraken in Popular Culture
Giant Kraken Lair Discovered
i. unknown // ii. bob eggleton
Maps of the world in older times used to fill the blanks of exploration with an array of fantastic creatures, dragons, sea monsters, fierce winged beasts. It appears that the human mind cannot bear very much blankness - where we do not know, we invent, and what we invent reflects our fear of what we do not know. Fairies are born of that fear. The blank spaces on the village map, too, need to be filled; faced with woods and mountains, seas and streams that could never be fully charted, human beings saw blanks which they hastened to fill with a variety of beings all given different names, yet all recognisable as fairies. Our fairies have become utterly benign only now, when electric light and motorways and mobile phones have banished the terror of the lonely countryside.
Diane Purkiss, At The Bottom Of The Garden
The Wild Swans | Hans Christian Anderson
In a faraway kingdom, there lives a widowed King with his twelve children: eleven princes and one princess. One day, he decides to remarry. He marries a wicked queen who was a witch. Out of spite, the queen turns her eleven stepsons into swans and forces them to fly away. The queen then tries to bewitch their 15-year old sister Elisa, but Elisa's goodness is too strong for this, so she has Elisa banished. The brothers carry Elisa to safety in a foreign land where she is out of harm's way of her stepmother.
There, Elisa is guided by the queen of the fairies to gather nettles in graveyards; she knits these into shirts that will eventually help her brothers regain their human shapes. Elisa endures painfully blistered hands from nettle stings, and she must also take a vow of silence for the duration of her task, for speaking one word will kill her brothers. The king of another faraway land happens to come across the mute Elise and falls in love with her. He grants her a room in the castle where she continues her knitting. Eventually he proposes to crown her as his queen and wife, and she accepts.
However, the Archbishop is chagrined because he thinks Elisa is herself a witch, but the king will not believe him. One night Elisa runs out of nettles and is forced to collect more in a nearby church graveyard where the Archbishop is watching. He reports the incident to the king as proof of witchcraft. The statues of the saints shake their heads in protest, but the Archbishop misinterprets this sign as confirmation of Elisa's guilt. The Archbishop orders to put Elisa on trial for witchcraft. She can speak no word in her defence and is sentenced to death by burning at the stake.
The brothers discover Elisa's plight and try to speak to the king, but fail. Even as the tumbril bears Elisa away to execution, she continues knitting, determined to keep it up to the last moment of her life. This enrages the people, who are on the brink of snatching and destroying the shirts when the swans descend and rescue Elisa. The people (correctly) interpret this as a sign from Heaven that Elisa is innocent, but the executioner still makes ready for the burning. Then Elisa throws the shirts over the swans, and the brothers return to their human forms. The youngest brother retains one swan's wing because Elise did not have time to finish the last sleeve. Elisa is now free to speak and tell the truth, but she faints from exhaustion, so her brothers explain. As they do so, the firewood around Elisa's stake miraculously take root and burst into flowers. The king plucks the topmost flower and presents it to Elisa and they are married. (x)
Illustrations by Anne Yvonne Gilbert.
The Girl Who Turned In Her Grave
On a farm in the western district of Alptamyra, in the nineteenth century, there lived two brothers and a sister; there was nobody but themselves to work on the farm. Now, their lands lay in such a way that they had to cross a certain fjord or bay in order to reach their meadows. One evening as they were all three three returning, the ferried a load of hay across with them, and loaded the boat so fully that there was nowhere for the girl to sit except right at the stern, so that they brothers' view of their sister was obscured by the pile of hay. In this manner they crossed the fjord, and came to land at the most convenient spot. But when the brothers went to unload the boat, they found the girl had disappeared; she had fallen overboard. As the evening had grown very dark, they took no steps to search for her, being certain that she would never be found alive.
So they went home, and slept. That night, one of the brothers dreamed of her; he thought that she came to him in his sleep and showed him where to look for her. Next morning the brothers both went out in the boat to search, and they drew her body from the water at the very spot where she herself had pointed out in the dream. After this she was made ready for burial, and laid to rest in the churchyard.
Now it so happened that this girl had been in love with a man in the neighbourhood, but he had refused to take any notice of her. After her death, this man started having nightmares about her, and complained of this. Not long after this same man disappeared one day, and nobody knew what had become of him. A band of men went out to look for him, and he was found down on the beach at the foot of some high cliffs, all battered and crushed. The general assumption was that the girl must have walked, and must have thrown him over the cliff, and so killed him. As soon as this rumour reached them, her brothers went and dug her up, and when they opened the coffin they found there was indeed something wrong.
The girl had turned round inside it, and was now lying face down.
They did not like the look of this at all, so not only did they turn her the right round, they also drove two sharp steel nails into the soles of her feet, and closed the coffin up again and went home. After this, there was no more sign that their sister went wandering about.
- from Icelandic Legends and Folklore, Jaqueline Simpson.
Rumplestiltskin
At the end of the 1812 edition of the Brothers Grimm tales, Rumpelstiltskin "ran away angrily, and never came back." In the final revised 1857 edition however, the ending is more gruesome; Rumpelstiltskin "in his rage drove his right foot so far into the ground that it sank in up to his waist; then in a passion he seized the left foot with both hands and tore himself in two."
i: Unknown // ii. + iii: Arthur Rackham
from Silver Magic, Romer Wilson.
At first I hardly knew where I was, and afterwards when I went to take up his clothes they were turned into stone. Who then died with fear but I? Yet I drew my sword and went until I reached the farm where my sweetheart lived. I entered the courtyard and almost breathing my last I felt so faint I thought I never should recover. My betrothed inquired why I was out so late and said to me: "Had you come sooner you might have helped us, for a wolf entered the farmyard and worried our cattle, but he did not get off scot-free for our servant drove a lance through his neck." When I heard this I did not doubt what had happened. When I came back to the spot where the clothes lay I found nothing but blood, but when I got home I found the soldier in bed with a great wound in his neck and the doctor dressing it. Then I knew he was a turnskin, nor would I ever have broken bread with him again, no, not if you had killed me.
- Silver Magic, Romer Wilson
"Cinderella," or "The Little Glass Slipper", is a folk tale embodying a myth-element of unjust oppression/triumphant reward. Thousands of variants are known throughout the world, including the Vietnamese version known as Tấm Cám.
In this version, Tam is mistreated by both her father's co-wife and half-sister, who stole her birthright by winning a wager of fishing unjustly proposed by the stepmother. The only fish that was left to her was killed and eaten by her step-family, but its bones served as her protector and guardian, eventually leading her to be the king's bride during a festival. The protagonist however, turns into the antagonist in part two of the story, by boiling her stepsister alive and then fooling her stepmother into cannibalism by feeding her her own daughter's flesh.
The Story of Tấm Cám
Fairy Ointment
Fairy ointment allows human eyesight to penetrate the Glamour which faeries can cast, and see things as they really are. It also sees through spells which cause invisibility. Many stories relate to children, and the employment of a human nurse who is charged with annointing the faerie child's eyes with ointment each day. In many cases, the nurse eventually becomes curious and annoints her own eyes, usually resulting in punishment from the faeries such as blindness. An example of these stories is How Joan Lost the Sight of her Eye:
This was inflicted for sheer meddling. Joan was on no legitimate business, but was merely paying a friendly call on Betty Trenance, reputed to be a witch but actually a fairy. Peeping through the latch-hole before she knocked, she saw Betty anointing her children's eyes with a green ointment, which she hid carefully away before answering the door. Joan, however, contrived to get hold of the ointment, and touched her eye with it with the usual result. When she betrayed her fairy sight to Betty's husband, he not only blinded her right eye but tricked her into a ride on a devilish horse who nearly carried her into [...] the company of the Devil and all his rout.
[from Katherine Briggs, A Dictionary of Fairies, 1977]
THE KELPIE
The kelpie is a supernatural water horse from Celtic folklore that is believed to haunt the rivers and lochs of Scotland and Ireland.
In folklore and mythology, the kelpie is described as a strong and powerful horse. Its hide was supposedly black (though in some stories it was white), and appeared as a lost pony, but could be identified by its constantly dripping mane. Its skin was said to be like that of a seal, smooth but as cold as death when touched. Kelpies were said to transform into beautiful women to lure men into their traps. They created illusions to keep themselves hidden, keeping only their eyes above water to scout the surface.
The fable of the kelpie varies by region. Other versions of the myth describe the kelpie as "green as glass with a black mane and tail that curves over its back like a wheel" or that, even in human form, they are always dripping wet and/or have water weeds in their hair.
The water horse is a common form of the kelpie, said to lure humans, especially children, into the water to drown and eat them. The water horse would encourage children to ride on its back, and once its victims fell into its trap, the water horse's skin would become adhesive and the horse would bear the children into the river, dragging them to the bottom of the water and devouring them—except the heart or liver. A common Scottish tale is the story of nine children lured onto a kelpie's back, while a tenth kept his distance. The kelpie chased the tenth child, but he escaped. Another more gruesome variation on this tale is that the tenth child simply stroked the kelpie's nose but, when his hand stuck to it, he took a knife from his pocket and cut his own hand off, cauterizing it with wood from a nearby fire. The child saves himself but is unable to help his friends, as they are pulled underwater with the kelpie.
There was one way in which a kelpie could be defeated and tamed; the kelpies power of shape shifting was said to reside in its bridle, and anybody who could claim possession of it could force the kelpie to submit to their will. A kelpie in subjugation was highly prized, it had the strength of at least 10 horses and the endurance of many more, but the fairy races were always dangerous captives especially those as malignant as the Kelpie.
Wikipedia
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[Art: Jessica Seamans | ? | ?]
THE WENDIGO
The Wendigo is a demonic creature appearing in the legends of the Algonquian peoples.
It is thought of variously as a notorious cannibalistic spirit that could possess humans or a monster that humans could physically transform into. Those who indulged in cannibalism were at particular risk, and the legend appears to have reinforced this practice as a taboo.
The wendigo is part of the traditional belief systems of various Algonquian-speaking tribes in the northern United States and Canada[...] Though descriptions varied somewhat, common to all these cultures was the conception of Wendigos as malevolent, cannibalistic, supernatural beings (manitous) of great spiritual power. They were strongly associated with the winter, the North, and coldness, as well as with famine and starvation. Basil Johnston, an Ojibwe teacher and scholar from Ontario, gives one description of how wendigos were viewed:
The Wendigo was gaunt to the point of emaciation, its desiccated skin pulled tautly over its bones. With its bones pushing out against its skin, its complexion the ash gray of death, and its eyes pushed back deep into their sockets, the Wendigo looked like a gaunt skeleton recently disinterred from the grave. What lips it had were tattered and bloody [….] Unclean and suffering from suppurations of the flesh, the Wendigo gave off a strange and eerie odor of decay and decomposition, of death and corruption.
At the same time, wendigos were embodiments of gluttony, greed, and excess: never satisfied after killing and consuming one person, they were constantly searching for new victims. In some traditions, humans who became overpowered by greed could turn into wendigos; the wendigo myth thus served as a method of encouraging cooperation and moderation.
While this creature is considered by many to be the creation of horror writer Algernon Blackwood in his classic terror tale, “The Wendigo”, this woods spirit was, and is, very real to many in the northern woods and prairies of the state. Many legends and stories have circulated over the years about a mysterious creature who was encountered by hunters and campers in the shadowy forests of the upper regions of Minnesota. In one variation of the story, the creature could only be seen if it faced the witness head-on, because it was so thin that it could not be seen from the side. The spirit was said to have a voracious appetite for human flesh and the many forest dwellers who disappeared over the years were said to be victims of the monster.
Wendigo Psychosis
The term "wendigo psychosis" refers to a condition in which sufferers developed an insatiable desire to eat human flesh even when other food sources were readily available, often as a result of prior famine cannibalism. Wendigo psychosis has traditionally been identified by Western psychologists as a culture-bound syndrome, though there is a debate over the existence of phenomenon as a genuine disorder.
In accounts of wendigo psychosis, members of the aboriginal communities in which it existed believed that cases literally involved individuals turning into Wendigos. Such individuals generally recognized these symptoms as meaning that they were turning into wendigos, and often requested to be executed before they could harm others.
Wikipedia
Real life case
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[art: 3, others unknown]
The Story of Deborah
Gwernaffield is a recent village and built around the lead mines. The village where Deborah lived was at Conlan, now known as Cornel.
Deborah lived in Conlan in the 6th Century AD. She was evidently a caring person and known to be a ‘White Witch’, that is a person who has nursing qualities and works for the good of the people.
Cholera came to Conlan and district so Deborah arranged to take those not affected away up to higher ground. A wooden shelter was built and a Yspyty (hospital). She had learned from the Elders that the higher up you went the less likely you would be to catch cholera. They did not realise that it was from water the danger came, so this was quite knowledgeable on their part.
Eventually cholera came to the Yspyty and those not affected in the village came to the conclusion that Deborah was a ‘Black Witch’ and should be burnt. So one night the villages sent a man (an imbecile) to burn down the Yspyty. Deborah and all the occupants perished, which ended the cholera for a time at least.
In 1972, a couple from Buckley were returning from Loggerheads, where they had been celebrating. They stopped the car along the Gwernaffield/Cathole Road, by the well, and the gentleman went into the woods to attend nature’s call.
The lady sat in the car, when suddenly a woman approached the car with her hair aflame. She just stood there, so the lady got out of the car and ran to her husband, dropping her handbag which contained £90.
Nobody was to be seen when they arrived back at the car. They forgot the handbag and left for home.
Next day they informed the police, who went to the scene and found the handbag plus the £90. They realised it wasn’t a thief, and after further enquiries, found it to be a visitation of the supernatural.
You can find Deborah's Well a mile or so from the centre of Gwernaffield in Flintshire towards Cadole.
[Source]