The Wild Hunt is a well-known motif in the folklore of various Indo-European peoples. It is closely linked to the religious traditions of the Celts, Germans, Vikings, and Slavic peoples. In this blog, we will discuss this tradition and highlight the modern rituals in which the Wild Hunt is still visible.
What is the Wild Hunt?
The Wild Hunt is a supernatural phenomenon in which a mythical leader leads a group of ghostly hunters or supernatural beings. This hunt traditionally takes place between Samhain (Halloween) and Yule (Christmas), a time when the days are at their shortest and nature is in a state of darkness and death.
In folklore, witnessing the Wild Hunt was often considered a bad omen. It could indicate impending disaster, such as war, a plague outbreak, or even the death of the witness. It was also believed that people who encountered the Hunt could be abducted to the underworld or the realm of the elves. Some stories even suggest that people’s souls were taken during their sleep to join the hunters.
The Wild Hunt story has been rewritten over thousands of years, making it difficult to trace its original meaning.
Jacob Grimm considered the Wild Hunt to be a terrifying nighttime ride led by a pagan god and his female consort. Grimm, a pioneer in the study of Northern European mythology, saw it as a portent of war, with leaders such as Wuotan, Huckelbernd, and Berholt often depicted as warlike horsemen. He argued that the ride originally brought blessings and prosperity for the coming year, but that the influence of Christianity gave the hunt a dark and demonic character. The figure of Wodan, once a social and familiar god, was transformed into a terrifying force. Sometimes the male hunter was replaced by female figures such as Holda or Berchta, who may have been Wodan’s wife.
Some researchers see in the Wild Hunt traces of an old Indo-European heritage, connected to the cult of the dead. In this, the dead bring fertility and rebirth through shamanistic rituals. The hunt symbolizes the cyclical relationship between death and rebirth within the cosmic order. In this way, it can also be connected to the broader concept of ancestor worship, in which the dead act as mediators or a form of transition between the living and the cosmic forces. The army of the dead is thus in contrast to the ecstatic living warriors, such as the berserkers.
Another theory connects the Wild Hunt with earlier Germanic traditions. In his work Germania, Tacitus described the Harii, a tribe that painted themselves black to resemble an army of the dead, which shows parallels with the Wild Hunt. The ride is also seen as a phenomenon in which the dead warriors, led by Wodan, travel through the air in a ritual hunt.
Although the Wild Hunt is most common in Germanic-speaking areas, a few stories are known from Celtic regions and the Mediterranean, albeit less widespread.
The members of the Wild Hunt
The leader of the Wild Hunt is often associated with the Germanic god Woden (or Odin). He is seen as an ancient, ambivalent deity who controls both death and resurrection, as a kind of guide of the soul. Other versions of the story name a historical or legendary figure as leader, such as Theodoric the Great, the Danish king Waldemar Atterdag or Sigurd the Dragonslayer; the Welsh Gwyn ap Nudd, king of the Otherworld; and even biblical characters such as Herod, Cain, Gabriel or the Devil. In Germany, the Wild Hunt is sometimes referred to as the "Wildes Heer" (Wild Army), where the leader can take on different identities, such as Woden, Knecht Ruprecht (similar to Krampus), Berchtold and Holda.
The hunters accompanying the leader are often depicted as the souls of the dead or ghostly dogs. In some versions, these hunters can also be elves, valkyries, or other supernatural beings. This may fit within the broader concept of ancestor worship. One theory suggests that the Wild Hunt is related to the Proto-Indo-European practice of the kóryos (Tacitus' Harii may not have been a tribe, but a kóryos warband), where young warriors returned from a cattle raid with gifts as an initiation ritual.
Animals play a prominent role in the Wild Hunt, with dogs or wolves often depicted as companions of the hunters. In some parts of Germany, there is even talk of werewolves accompanying the Hunt and stealing food or beer from houses. The horses that the hunters ride are often depicted with supernatural features, such as multiple legs or fiery eyes, suggesting their demonic nature.
Modern rituals and influence
Although the Wild Hunt in its original form is less visible in contemporary culture, elements of it continue to exist in modern rituals and folk festivals. In some parts of Europe, such as Germany and Scandinavia, there are still traditions in which the Wild Hunt is commemorated or re-enacted. This often takes place in the winter months, when the days are short and the dark forces of nature seem most present. The Wild Hunt also remains a popular theme in stories, art and literature, reminding people of the mysterious and terrifying forces of nature.
In different countries and regions, there are variations on the story of the Wild Hunt, each with their own specific characters and cultural interpretations. Here is an overview of some regional versions:
Germany
In Germany, there are numerous versions of the Wild Hunt, which differ from region to region in terms of leader and symbolism. The leader is often referred to as der Schimmelreiter, and is associated with the god Wotan (or Odin). In some regions, however, the hunt is led by a female figure, such as Holda (also known as Holle or Holt) in northern Germany or Perchta (also Berchta or Berta) in southern Germany. Holda and Perchta are seen as protectors of nature and have both rewarding and punishing qualities, connected to the seasonal cycle.
Scandinavia
In Scandinavia, the Wild Hunt was known by various names. In Norway, it was called Oskoreia, often interpreted as 'The Asgard Ride', and also as Oensjægeren ('Odin's Hunters'). Regional names such as Åsgårdsrei ('Asgard Ride') were found in Trøndelag, while in Sweden it was called Odens jakt and Vilda jakten ('Odin's Hunt' and 'Wild Hunt'). In some Norse legends, the hunt was led by Guro Rysserova ('Gudrun Horsetail'), a fearsome figure who rode a black horse named Skokse. The etymology of oskorei is disputed, however, with possible origins in Åsgård ('Asgard'), oska ('thunder'), or the Old Norse ǫskurligr ('terrible').
England
In England, the Wild Hunt has several names, including Herlaþing (Old English for 'Herla's gathering'), Woden's Hunt (Odin's Hunt), Herod's Hunt (Herod's Hunt), and Cain's Hunt (Cain's Hunt). In Cornwall, it was known as The Devil's Dandy Dogs, while in Northern England it was called Gabriel's Hounds. In North America, the phenomenon was sometimes referred to as Ghost Riders.
Netherlands and Flanders
In the Netherlands and Flanders, especially in the north of Belgium, the Wild Hunt was often associated with the Bokkenrijders. This term was adopted in the 18th century by criminal gangs, who tried to legitimize their activities by claiming that they were part of the legendary hunt.
Wales
In Welsh folklore, Gwyn ap Nudd, riding a demonic horse, led the Wild Hunt. He was accompanied by a pack of white and red-eyed hounds, Cŵn Annwn, the hounds of the Otherworld. Gwyn ap Nudd was the king of the underworld, responsible for taming devils who wanted to destroy souls.
France
In France, the Wild Hunt was referred to as La Chasse Hellequin or the "Host", with Hellequin as its leader. This name may have come from the Old English Herla, via the Norman rulers of Great Britain. Folklore also includes figures such as Le Grand-Veneur, who hunted through the forests of Fontainebleau. In French-Canadian folklore, a similar tradition is called the Chasse-galerie, in which hunters fly through the air in a canoe at night as punishment for their sins.
Western Slavic region
Among the Western Slavs, the Wild Hunt is known by various names, such as divoký hon or štvaní (Czech for "wild hunt" or "pursuit"), dzëwô/dzëkô jachta (Kashubian), and Dziki Gon or Dziki Łów (Polish). This tradition is also found among the Sorbs and Slovenes, where it is known as Divja Jaga ("wild hunt"). Slavic folklore researchers believe that this motif was influenced by German sources. In Belarus, the phenomenon is called Дзікае Паляванне, which means "wild hunt", and was probably introduced via Poland.
Italy and Spain
In Italy, the Wild Hunt has several names, such as Caccia Morta ('Dead Hunt'), Caccia Infernale ('Hell Hunt'), and Caccia Selvaggia ('Wild Hunt'). In Galicia, Spain, the phenomenon is known as Estantiga or Hostia, which refers to an "old army". In other Spanish regions, it is referred to as Compaña or Santa Compaña ('troop' or 'company'), Güestia in Asturias, and Hueste de Ánimas ('troop of ghosts') in León.
Sinterklaas and Santa Claus
The role of Wotan's Wild Hunt during the Christmas season probably contributed to the development of the Dutch Christmas figure Sinterklaas and, more broadly, his American counterpart Santa Claus. There are several recognizable similarities between these figures.
One of the most striking is the long white beard. Furthermore, Sinterklaas is often depicted on a white-gray horse, which he uses for his nightly rides. This makes Sinterklaas and Santa Claus more than just festive symbols; they are also interwoven with older folklore and traditions that go back to the mythology of Germanic and Indo-European cultures. The evolution of these figures shows how cultural elements change over time and adapt to new contexts. Read more about the story of Sinterklaas here.
Items depicting the Wild Hunt:
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