Folklore, Myths And Legends Of Britain

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Chap-books and Folk-lore Tracts, 1st ser., v 5: The history of Sir Richard Whittington[Villon Society] It’s also while fishing in the river Wear one Sunday that the heir of Lambton caught a strange worm. Freaked out by its weird appearance, the young man tossed it down a nearby well. Eventually, the worm grew to mammoth proportions and became the Lambton Worm. Lorelei and the Rhine

The traditional games of England, Scotland & Ireland, w/tunes, singing rhymes & methods of playing ... v 2: Oa The grindylow appears in British folklore as a cautionary tale. Sometimes known as Jenny Greenteeth, the grindylow lurks in English rivers, ponds and marshes. According to the legends, these nasty critters dragged children into the deepest parts of the rivers if they ventured into the shallows. Woodcut published in The Legendary Lore of the Holy Wells Of England, including Rivers, Lakes, Fountains and Springs. Copiously Illustrated By Curious Original Woodcuts. by Robert Charles Hope, F.S.A., F.R.S.L., in 1893 [Public Domain]

British popular customs, present & past, illustrating the social & domestic manners of the people, arranged ac

He further notes that the 19th-century historian Joseph Hunter thought the rhyme may have referred to sacrifices made to the water gods (2012). Clarke explains that the ancients considered rivers to be female, and he notes the belief that the Don was named for Danu, a Celtic mother goddess (2017). Dartmoor

Observations on popular antiquities, [v2] chiefly illustrating the origin of our vulgar customs, ceremonies & Folk and Hero Tales [bibliog. refs.; Waifs & Strays of Celtic Tradition, Argyllshire Ser. 111; intro Alfred N The Denham Tracts: [v2] A collection of folklore, repr from the original tracts & pamphlets printed by Denham

Edwards, Eric W (2014), ‘The Goddess Coventina of Northumbria’, Eric Edwards Collected Works, https://ericwedwards.wordpress.com/2014/04/11/the-goddess-coventina-of-northumbria/. Deyts, Simone-Antoinette (1971), ‘The Sacred Source of the Seine’, Scientific American, 225:1, pp. 65-73. Sandles, Tim (2016), ‘River Dart Claim’st a Heart’, Legendary Dartmoor, https://www.legendarydartmoor.co.uk/river-dart-claimst-a-heart.htm. Notices of fugitive tracts: And chap-books printed at Aldermary churchyard, Bow churchyard, etc. [Percy Society]The result was an alternative version of both received history and expected futures; an outlook that insisted on questioning the national story and offered an alternate identity to the coming generation. (The folk horror of the ‘70s, in which traditions became threats and hedge-row spirits became devils, was largely a regressive, religious response to this movement.) It offered a different idea of Britain. Different to the modern world of hovercraft and computers, or the stifling establishment of gentlemen’s clubs and the W.I. British ley lines instead of British Leyland. A place of shadowed, high-hedged and twisting lanes, of half-remembered gods and drowned and forgotten lands. It gave us a sense of place, and a sense of enchantment in that place. It made our country magic. Scotland also has the shellycoat, a creature that wears a coat of shells. They haunt rivers and streams, and most think they’re mischievous rather than malicious. They might throw their voice as the cry of a drowning person. And we’ve talked before about both kelpies and the Bean Nighe, both supernatural creatures you might encounter along Scottish waterways. Petridis, Alexis (2012), ‘Danger! The world’s scariest films!’, The Guardian, https://www.theguardian.com/film/2012/mar/30/danger-world-scariest-films. Victorian folklorists set out to rediscover the pre-industrial traditions of Britain and ended up reinventing a lot of them. The flower children reinvented a bit more. Historians, occultists, anthropologists and drop-outs all weaved a vision of a country that was weirder and more entertaining than the motorways and service stations that strung it together.