Grendel’s Mother Eats Man, Woman Inherits the Epic: Why Women Should Continue Teaching Beowulf

At a conference I attended earlier this month, a woman medievalist suggested we stop teaching Beowulf. It was during a session on privilege and position in medievalist pedagogy that the presenter proposed we remove Beowulf from our syllabi and replace it with Judith. She prefaced her proposal with a powerful anecdote: in preparation for reading Judith, she warned her students about encountering sexual violence in the poem. She was particularly concerned about one of her students whom she knew had been victimized, but rather than being triggered, the student said that she had felt empowered by the narrative, that Judith’s heroism helped her see her own strength as a survivor.

Judith displays Holofernes’s severed head upon her sword in this depiction from the Nuremberg Chronicle, first published in 1493. The Old English poem, however, dates to approximately 1000 CE; Judith appears after Beowulf in the Nowell Codex, one of four major manuscripts containing Old English literature.

By substituting texts focused on male figures with those centering women’s experience, the presenter argued, we would not only be disrupting a predominantly male medieval canon but also be teaching texts that resonate more with the women in our classes. I agree that Judith deserves a place in our reading lists. But the idea that we should sacrifice Beowulf pains me because it was in the pages of Beowulf that I found myself and decided who I wanted to become.

There are many markers from my adolescence that might have signaled my proclivity for medieval studies. I grew up reading The Hobbit and The Lord of the Rings and watching Disney’s Sword in the Stone on repeat. I hoarded anything related to Arthurian legend and collected all the British folklore I could get my hands on. Although my literary preferences tended toward medievalism, my interests were rooted in Medieval England, rather than fantasy. But it wasn’t until I read Beowulf in one of my undergraduate courses that I realized how much I loved medieval literature and wanted to make my way in academia.

I’m a medievalist because I read Beowulf—because it gripped me and pulled me in and has never let me go. So the thought of removing it from my syllabus is, frankly, unfathomable because I remember the way it whispered to me in a language at once ancient and familiar and how it made my heartbeat feel like the echo of drums carried across so much water.

Dated to the late tenth or early eleventh century, Beowulf is the longest epic poem written in Old English. It tells the story of the warrior Beowulf in 3,182 alliterative lines and recounts his battles with Grendel, Grendel’s mother, and the dragon responsible for his demise. The poem survives in a single manuscript known as the Nowell Codex, part of the bound volume Cotton MS Vitellius A XV, which is housed at the British Library in London and opened here to display the poem’s first page.

Setting Beowulf aside to center women with other Medieval English texts implies not only that its female characters are unworthy subjects of study but also that the poem does not or cannot resonate with women. Discarding Beowulf would, I think, do us all a disservice.

The women of Beowulf have long been relegated to the margins, a critical tradition that corroborates the misperception of the poem as both about and for men. Women medievalists, too, have been underrepresented in the adjacent scholarship. Indeed, Beowulf studies suffers from a gender problem in a way that scholarship on other iconic medieval texts does not. Women publish proportionately less on Beowulf than they do on many other texts in the Old English corpus, a disparity that does not appear to correlate with women’s limited representation in the narrative. Even The Battle of Maldon, which includes no female characters whatsoever, generates more published work by women than Beowulf does, relatively speaking. The same is true for The Wanderer, The Seafarer, and The Dream of the Rood. Women are eclipsed by men in the production of published editions and translations of the poem, as well as in their contributions to critical anthologies. I suspect that our skewed scholarly representation does not reflect a lack of interest in the poem but, rather, the extent to which we are welcomed to engage with it. 

For example, Meghan Purvis, whose stunning translation was published in 2013, did not initially feel that a translation of Beowulf was a project she should undertake. In the preface to her translation, she writes, “I was in my third year of university when the professor of my History of the English Language class stood up at the front of the lecture hall and recited the opening of English’s first epic poem. The hair on the back of my neck stood up…It was because the class was taught by Professor Jennifer Bryan, and it was the first time I’d heard Old English spoken by a woman.” Purvis acknowledges that “[t]here were, of course, women already working with Old English,” but it was the experience of hearing the language of Beowulf voiced by a woman that invited her to consider that “Beowulf was a story [she] could tell.”

Meghan Purvis’s Beowulf (London: Penned in the Margins, 2013) was awarded the Stephen Spender Prize for literary translation and recommended by the Poetry Book Society. With its unique format and unprecedented exploration of gender, Purvis’s translation departs from the traditionally conservative approach to the poem’s translation. Listen to her read her award-winning poem “The Collar,”

Like Purvis, I have also felt that Beowulf was not within my reach—as a non-traditional student who came to the story late and the language even later and as a female scholar who is keenly aware not only of the vastness of Beowulf studies but also of the academic landscape’s predominantly male and often hostile terrain. So while my singular love for the poem most certainly influences my desire to teach it, I will continue to include Beowulf in future courses because I want other women to feel welcome to find themselves in its pages.

We do not need to stop teaching Beowulf. We do, however, need to think about teaching it in ways designed to destroy the stigmas surrounding women’s interest in the text and any misconstrued ideas about gendered accessibility. Instead of eliminating Beowulf and other similarly male-centric Old English texts from our literature courses, let’s actively reflect upon how we teach these texts and revise traditional pedagogical practices that inherently center men in the canon and in our classrooms. Let’s teach the Old English Judith alongside Beowulf; The Wife’s Lament and Wulf and Eadwacer in tandem with and not simply supplemental to The Wanderer and The Seafarer.

Two female-voiced laments, Wulf and Eadwacer (MS 3501, pictured here) and The Wife’s Lament, survive solely in the Exeter Book, dated to the tenth century and housed at Exeter Cathedral Library. Like the Nowell Codex, the Exeter Book is one of the four major codices containing Old English literature; the other two are known as the Vercelli Book and the Junius Manuscript.

When teaching Beowulf, let’s incorporate translations by women—whether more conservative or more creative depending upon our individual preferences. For my part, I am particularly fond of Meghan Purvis’s translation, which multiplies women’s voices, underscores their position in relation to violence, and renders Grendel’s mother visible in a way that highlights both her ferocity and her femaleness, as exemplified in this excerpt:  

Grendel was torn apart, and she came looking for the meat

of her son, hanging from hooks in the ceiling.
Her home was a death-house, was becoming Grendel’s tomb;
the hell-dam came – and was she less frightening


for being a woman? – hardly. The men in the dark room
screamed out that “he” was here, too caught in pain
and fear to see the claw at the end of an arm smooth


and hairless, sharp teeth in a softer jaw.

Furthermore, maybe we focus on Grendel’s mother and the fear she evokes through her fury and her fighting skills. Maybe we review a variety of translations with our students, analyzing how and why representations of Grendel’s mother vary so greatly—from woman to monster, a mere-wyf, a “monstrous hellbride,”[1] and even Angelina Jolie.[2] Then we also teach Judith. Maybe together, she and Grendel’s mother can swallow up any remaining misconceptions about women’s proximity to the Old English heroic poetry.


[1] See Seamus Heaney’s Beowulf (W. W. Norton and Company, 2000).

[2] See Beowulf, directed by Robert Zemeckis (2007).



Emily McLemore
PhD Candidate in English
University of Notre Dame

White Wizard Male Privilege: Gendered Witchcraft and Racialized Magic

Growing up, I always loved wizards. All the most epic stories seemed to have them: mysterious wanderers dispensing arcane wisdom and providing just the right information at just the right time to just the right person. Wizards—in particular white male wizards—enjoy a distinct privilege in contemporary Fantasy literature. They are part of a larger trend identified by Helen Young as “habits of whiteness” within the genre. Wizards are often presented as mythic, almost godlike, figures who wield cosmic power and inevitably play a pivotal role in the narrative even if only from the periphery.

Severus Snape (Alan Rickman), Minerva McGonagall (Maggie Smith) and Albus Dumbledore (Michael Gambon) in Harry Potter and the Goblet of Fire (2005).

Witches, on the other hand, get the short end of the magic wand. From early medieval characterizations of Odin and Merlin to modern Fantasy figures such as Gandalf and Dumbledore, wizened male magic-users are repeatedly glorified, often leaving the more pejorative treatments for characterizations of magical women, especially witches. This wizard male privilege reinforces an ancient tradition of misogyny that likewise reaches back to the classical Greco-Roman myths of Medea and medieval tales of Morgan Le Fay, and which extends to include modern antagonists such as the Land of Oz’s infamous Wicked Witch of the West and Narnia’s White Witch, Jadis. This intersectional blog continues our recent series on magic which has recently explored issues of plague-related magical thinking, late medieval necromancy and sexist witch-stereotypes.

When you think of a wizard, what comes to mind? Probably some grandfatherly magician, a devout guardian of arcane knowledge and power—incorruptible and undaunted—who will face any foe and sacrifice everything for the greater good. These brilliant men are often benevolent and trustworthy advisors, stewarding from their ivory towers and steering the destinies of younger heroes. Someone like this:

Gandalf (Ian McKellen) in The Hobbit: An Unexpected Adventure (2012).

This image of Gandalf from Peter Jackson’s film adaptions of J.R.R. Tolkien’s The Hobbit highlights the way in which wizards are visually represented: wizened, powerful and good. This positive treatment of wisemen can be trace in the Abrahamic tradition to figures such as Moses, with his staff, curses and divine knowledge, to the three Magi—zoroastrian priests from Persia—who come to visit Christ and recognize his divinity by astrology. In the medieval tradition, King Arthur’s trusty magician Merlin is credited for building Stonehenge in Geoffrey of Monmouth fanciful Historia regum Britanniae helping to cement Merlin thereafter as an almost archetypal wizard throughout Europe. The Old Norse-Icelandic god of war and occult knowledge, Odin, likewise provides a similar image of a wise man who knows the secret runes and can therefore harness its power and magic. Even in sagas recorded centuries after Christianization, Odin is often still portrayed as generally wise and powerful.

Left: The wizard, Merlin, the Nuremberg Chronicles (CXXXVIIIr), by Hartmann Schedel (1493). Right: The Norse god, Odin, with his two ravens Huginn and Muninn, from an Icelandic 18th century manuscript, Ólafur Brynjúlfsson 447 NKS 1867 4to, 94r (c. 1760).

The images of the noble wizard as a knowledgeable magician is later carried forward and adapted from characters such as the early modern Prospero in William Shakespeare’s The Tempest to iconic wizards from contemporary Fantasy literature such as J.R.R. Tolkien’s Gandalf and J.K. Rowling’s Albus Dumbledore. Wizards are principally characterized as knowledge-keepers and their power comes from their supreme intellect and years of devoted study—especially their command over magic words and occult language—emphasizing arcane wisdom and magical literacy above all. They are mentors. They are sages. Sometime they are prophets or even saviors (from Mallory’s Merlin saving an infant King Arthur to Rawling’s Dumbledore saving an infant Harry Potter).

Dumbledore (Richard Harris) saves an infant Harry Potter and delivers him to his aunt and uncle in Harry Potter and the Sorcerer’s Stone (2001).

Throughout literary history, wizards are most often of the alchemist and astronomer sort. Of course, there are also the characteristically evil sorcerers (who often take the title of “dark lord”), which include Fantasy archvillains—such as Tolkien’s Sauron or Rawling’s Voldemort. The evil sorcerer trope also encompasses complicated, conflicted or converted wizards, such as Saruman in the Lord of the Rings and Severus Snape in Harry Potter, in addition to lesser known mages such Ged from Earthsea and Raistlin Majere from Dragonlance. Most modern examples of evil sorcerers and “dark lords” are monsterized or racialized (often both), and depicted as inhuman in the fashion of a witch.

Above: the Dark Lord, Sauron (Sala Baker), in the Fellowship of the Ring (2001). Below: the Dark Lord, Voldemort (Ralph Fiennes), in Harry Potter and the Deathly Hallows: 2 (2011).

The evil sorcerer caricature likewise overlaps with a medieval magical tradition known as necromancy, which often involves imitation and perversion of the Christian mass and church ritual, with the goal of summoning and controlling demons. For this reason, Richard Kieckhefer describes this form a of magic as “demonic” but it is no less learned than other arcane and magical arts, and probably for this reason, necromancers are likewise more often gendered male. Indeed, Gandalf’s mysterious archnemesis in the Hobbit is ambiguously referred to as simply “the Necromancer” who comes from the east and requires a team of elves and wizards to handle.

Now, when you think of a witch, what comes to mind? Probably a withered, old hag—a wicked crone—a gnarled and twisted monster. These terrifying women will enchant or deceive anyone who wanders into their woods, intent on bewitching men or cannibalizing children. Someone like this:

A witch from Jim Henson’s film adaptation (1990) based on Roald Dahl’s The Witches (1983).

This image above is from Nicolas Roeg’s film adaptation of Roald Dahl’s The Witches (1983), a telling example from modern literature which perpetuates the demonization and dehumanization of those women labeled witches. The gendered monsterization of certain women on the periphery of society—in particular midwives, spinster, healers and widows—had real world consequences. During the early modern witch-hunts throughout Europe, women were disproportionately the targets of witchcraft accusations and executions. Moreover, prophetic male mystics from the Middle Ages, such as Joachim of Fiore (1202 CE) and Nostradamus (1566 CE), were widely revered as wise men, whereas prophetic female mystics, such as Marguerite Porete (1310 CE) and Joan of Arc (1431 CE), are much more frequently burned at the stake under pretense of witchcraft and heresy. The early modern witch-hunts, which remain one of history’s largest scale gender-specific example of institutionalized misogyny and female persecution. Women were overwhelmingly the target of witchcraft accusations and trials in both Europe and New England, and historians such as Brian Levack estimate that there were over 100,000 trials and that “European communities executed about 60,000 witches during the early modern period,” making it the most significant and alarming historical instance of gendercide in Europe.

Witch-burning from German Broadsheet, Charles Walker Collection, Zentralbibliothek, Zürich (1555).

Ancient and medieval lore generally regards witches with suspicion and witchcraft with hostility. Indeed, in Old Norse-Icelandic sagas (c. 1100-1500 CE), witchcraft (known as seiðr) is almost always dangerous and frequently linked to heroes’ deaths. Much earlier, Medea is portrayed as sometimes helpful though oftentimes harmful, observable in Ovid’s Metamorphoses (8 CE). Similarly, Morgan Le Fay is an enigmatic character, who is primarily characterized as a great healer in early romances such as those by Chrétien de Troyes (1191 CE), though she is treated more pejoratively by the likes of later medieval authors such as Thomas Mallory in his Le Morte d’Arthur (1485 CE). Both Medea and Morgan contribute to the image of a glamorous witch, one which is balanced by the more regular image of the decrepit, wicked witch epitomized by Shakespeare’s Weird Sisters in Macbeth (1606 CE). Sometime witches are not one or the other, but rather both simultaneously hideous and enchanting, such as the witch in the “Wife of Bath’s Tale” from Geoffrey Chaucer’s Canterbury Tales (1400 CE).

Left: Woodcut of witches flying, from Mathers’ Wonders of the Invisible World (1689) and used in an 18th-century pamphlet about the Lancashire witches. Right: Medea gives new life to an old ram through magic, ceramic pottery “red-figured hydria” (480-470BCE), produced in Greece (Attica) and discovered in Italy (Vulci).

Witch-stereotypes, discussed at length by Levack, emphasize how witches operated on the fringes of society. Their magic is generally regarded as primarily folkloric and herbal in nature, derived from specific ingredients and powerful concoctions, connecting them to what Kieckheifer refers to as “natural magic” that centers on unlocking the occult powers of nature. Indeed, witches may be beautiful or ugly—but whatever the case they are almost always conniving and treacherous—a far cry from presentations of wizards as kind embodiments of timeless wisdom.

Cannibalistic witch from Hansel and Gretel, a German folktale recorded by the Brothers Grimm, illustration by Arthur Rackham (1909).

Although witches never got a fair shake, things get exceptionally worse following Jacob Sprenger and Heinrich Kramer’s publication of the infamous Malleus maleficarum (1487), which codifies witch-stereotypes in an effort to provide an inquisitor’s guide to witch-hunting prior to the Protestant Reformation and the major outbreaks of witch-hunting hysteria in places like England and Germany. The Malleus characterizes witchcraft as a form of demonic magic and outlines specific behaviors and rituals in which witches allegedly engaged, in particular the dreaded witch’s sabbath, depicted as a massive gathering in the forest in which evil spells and orgies with demons were purportedly standard practice.

Witches at witches’ sabbath (Walpurgis Night) on the Blocksberg (Brocken mountain), woodcut, Leipzig, 1669.

Although thousands of women and men were accused and executed under pretense of witchcraft across Europe, in the United States, witch hunting and hysteria is often discussed in isolation as a brief phenomenon resulting from a combination of religious fundamentalism and political rivalry in New England. This horrific episode in early American history was further popularized by Arthur Miller’s Crucible, which recounts the Salem witch trials. Although the American witch trials pale in comparison to their European counterparts, the increased racialization of witchcraft in the “New World” can be observed from the treatment of Tituba, an African slave and the first woman accused of witchcraft in New England, to later myths surrounding figures such as Marie Laveau, the famous Louisiana Creole herbalist, midwife and practitioner of Voodoo.

Tituba, the first woman to be accused of witchcraft in Salem, Massachusetts; illustrated by Alfred Fredericks for W.C. Bryant’s A Popular History of the United States

The standard, monsterized, racialized and genderized image of a wicked witch—crafted from a culmination of ancient, medieval and modern stereotypes—has expanded in contemporary popular culture, and white wizard male privilege looms as large as ever. Modern literary examples further demonize witches and folktales, such as Russian stories of the conflict between the benevolent winter-wizard Morozko, a grandfather winter character, and the notorious Baba Yaga, who remains one of the most popular witches in modern Russia. Again, the patriarchal image of a white wizard is complemented by his adversary, the wicked, old witch-woman who lurks in the forest and preys on children.

The Three Witches, or the Weird Sisters‘ [‘Die drei Hexen’], Johann Heinrich Füssli, (1783).

This blog aims to illustrate the magical double standards embedded in respective idolization of wizards and demonization of witches throughout Western literary history which persists today and are continually displayed in the visual rhetoric of modern representations of magic-using women and men.

One way to demonstrate this tradition of misogyny with respect to gendered magic, which I am identifying as wizard male privilege, is to view some depictions of witches and wizards from popular literature juxtaposed against each other:

Prospero and Sycorax from William Shakespeare’s Tempest:

Left: Prospero in John White Abbott’s ‘Prospero commanding Ariel‘ (1829) in Folger Shakespeare Library. Right: Sycorax in Candice Lin’s Sycorax’s Collections (Happiness), Koenig & Clinton, New York (2011).

Perhaps as important as Moses, Merlin or Odin in establishing wizard-stereotypes and white male wizard privilege is the character of Prospero from William Shakespeare’s The Tempest. As his Weird Sisters epitomize literary witch-stereotypes, Prospero represents an archetypal wizard—a brilliant man of pure heart, who prizes learning and knowledge above all—and whose arcane knowledge allows him to control spirits of the island, like Ariel, and defeat the former ruler of the island—the evil and racialized witch Sycorax, who is mother to the monster Caliban. Like Salem’s Tituba, Sycorax represents an early modern racialization of witches, which served to uphold European colonialism, genocide and slavery during the early modern era.

The Wizard of Oz & the Wicked Witch of the West from Frank Baum’s Wizard of Oz.

The Wizard of Oz (left) & Wicked Witch of the West from The Wizard of Oz film (1939).

This classic pair represent the first distinctly American wizard and witch, and they are dramatized in one of the first color films. Since the film played up the use of color, the prominent image of green-skinned witch—a racialization and monsterization of her—has become almost ubiquitous in visual depictions contributing to the development of witch-stereotypes in American popular culture. However, Baum’s The Wizard of Oz novel, which does not feature green-skinned wicked witches, also offers an alternative to witch-stereotypes by providing “good witches” to balance the wicked ones. These good witches are as beautiful and wonderful as wicked witches are hideous and horrific, and notably these good witches are white, while their wicked counterparts are non-white. While The Wizard of Oz includes the possibility of good witches, nevertheless to be regarded as other, weird or nonconformist is condemnable and “wicked” by definition of witch stereotypes and gendered beauty standards in the film, a point which invites further inquiry regarding the issue of gender normativity in images of “good” and “wicked” witches in the The Wizard of Oz.

Gandalf from J.R.R. Tolkien’s Hobbit & Jadis (the White Witch), from C.S. Lewis’ Lion the Witch and the Wardrobe:

Left: Gandalf from Rankin & Bass’ movie (1977) based on J.R.R. Tolkien’s The Hobbit (1937). Right The White Witch, Jadis, Queen of Narnia from CBS’ movie (1979) based on C.S. Lewis’ The Lion, the Witch and the Wardrobe (1950).

Comparing Gandalf and Jadis is, of course, limited in so far as they are characters from different books by different authors. Nonetheless, Tolkien and Lewis—both members of the literary group known as the “Inklings”—in some ways share literary tastes and interests, being two of the most influential modern Fantasy authors and close friends. The Odinic Gandalf, perhaps even more than Merlin, serves as an archetypal wizard in modern literature and popular culture, while Jadis (better known as the “White Witch”) is the usurping “Queen of Narnia” who is simultaneously beauteous and hideous, but above all dangerous, like the Hans Christen Andersen’s Snow Queen upon whom she is based. Gandalf’s transformation from a “grey wanderer” to the “white wizard” marks the pinnacle of his divine power actualized by his Christlike death and resurrection. Both Gandalf and Jadis contribute significantly at an important time to the development of modern wizard and witch stereotypes in contemporary Fantasy literature.

Merlin & Mad Madam Mim from Disney’s Sword in the Stone:

Merlin and Mad Madam Mim have a wizard’s duel over young King Arthur, who has been transformed into a sparrow, in Disney’s The Sword in the Stone (1963).

Depictions of Merlin and Morgan Le Fay as magical adversaries have continued, and usually the standard wizard and witch stereotypes apply. However, in Disney’s adaption of T.S. White’s Once and Future King, Merlin’s rival sorceress, Mad Madam Mim, is even more stereotypical in her representation, following in line with a general trend in Disney films which repeatedly cast villainous women in these terms. The two nemeses engage in a “wizard’s duel” where they transform into various creatures and attack each other, and rather predictably, Mim cheats but Merlin nevertheless outsmarts her. Mim is by no means the only Disney witch, but rather just one iteration of many, and with very few—very recent—exceptions, in Disney films, witches are treacherous and evil.

Four Disney Wizards. Top left: Merlin from The Sword in the Stone (1963). Right left: King Triton from The Little Mermaid (1989). Bottom left: Jafar from Aladdin (1992). Bottom right: Dr. Facilier from Princess and the Frog (2009).

Disney has upheld white male wizard privilege at virtually every turn. Disney villains are often racialized sorcerers, such as the ambitious royal vizier Jafar and Dr. Facilier “Mr. Shadow” from the Princess and the Frog (2009). Both are characteristically evil, while older and whiter magic-users like Merlin and King Trident from the Little Mermaid (1989) are depicted as distinctly “good” in that they are patriarchal stewards of the status quo and established order. This is a blatantly observable instance of white supremacy in Disney films, which portrays specifically racialized wizards as villains.

Four Disney Witches. Top left: Wicked Queen from Snow White (1937). Right left: Maleficent from Sleeping Beauty (1959). Bottom left: Ursula from The Little Mermaid (1989). Bottom right: Mother Gothel from Tangled (2010).

What Disney films have done in terms of upholding witch-stereotypes is similarly horrendous. From the earliest witch stepmother, the wicked queen from Snow White, to subsequent witches such as Maleficent from Sleeping Beauty, Ursula from Little Mermaid and Mother Gothel from Tangled, the evil witch-antagonist has been a featured favorite. The metamorphic woman—simultaneously seductive and decrepit—is a stock villain appearing repeatedly in Disney’s films, which regularly present sexist and racist depictions of witches and wizards. The witch-antagonist often represents a challenge to the established order; she is powerful and independent, which of course makes her dangerous. To my mind, this is probably the most egregious example of latent misogyny embedded in Disney’s films and the visual rhetoric undoubtedly continues to impact generations of girls and boys.

Schmendrick & Mommy Fortuna from Peter Beagle’s Last Unicorn:

Schmendrick (left) and Mommy Fortuna (right) from Rankin & Bass’ movie (1982) based on Peter Beagle’s The Last Unicorn (1968).

This classic Fantasy story, brought to motion pictures by Rankin & Bass, centers on the journeys of a wandering unicorn in search of her kin. Along the way, an old witch—Mommy Fortuna—enchants the unicorn with a spell and captures her in order to use the creature in her “Midnight Carnival” as a spectacle. Mommy Fortuna is a classic crone, complete with an ominous raven and a brutish henchman. However, luckily for the unicorn, there is also a magician, the young and fumbling Schmendrick, who not only helps her escape from Mommy Fortuna (who is eaten by a harpy also freed during their escape), but is her trusted companion, advisor and friend throughout her travels. He serves her faithfully until at last they discover the truth about whether or not she is the last unicorn. Schmendrick is a bit of a fool but good, through and through, while Mommy Fortuna is greedy, fraudulent and opportunistic.

Albus Dumbledore and Bellatrix Lestrange from J.K. Rowling’s Harry Potter:

Left: Albus Dumbledore in Harry Potter and the Goblet of Fire (2005). Right: Belletrix Lestrange (Helena Bonham Carter), in Harry Potter and the Deathly Hallows: 2 (2011).

J.K. Rowling more than any modern Fantasy author explores, adapts, and upholds wizard and witch-stereotypes in both the book and film versions of the Harry Potter series. In her second book, Harry Potter and the Chamber of Secrets, when describing the origins of Hogwarts, Rowling briefly contextualizes her magical school with a historical reference to the early modern witch-hunts, stating that “They [Godrich Gryffindor, Helga Hufflepuff, Rowena Raven Claw and Salazar Slytherin] built this castle together, far from prying Muggle eyes, for it was an age when magic was feared by common people, and witches and wizards suffered much persecution” (“Chapter 9: The Writing on the Wall”). While she may be emphasizing that women received the vast majority of the accusations and persecution, by listing “witches” before “wizards” in this passage, this point is never made explicitly. Nevertheless, Rowling elevates witches to their rightful place alongside their distinguished wizard counterparts in halls of Hogwarts and the broader wizarding world of Harry Potter.

Harry Potter arrives at Hogwarts School of Witchcraft and Wizardry in Harry Potter and the Sorcerer’s Stone (2001).

However, it is worth noting that, although Rowling is a woman, both her main protagonist and the most powerful of her “good” wizards are male magic-users. In her characterization of the wise headmaster and superstar wizard, Albus Dumbledore, she reinforces every white wizard stereotype, following directly in Gandalf’s footsteps. On the other hand, Belletrix Lestrange—whose French-sounding name recalls the medieval Morgan Le Fay—represents a caricature of witch-stereotypes as she is one of the most murderous of Voldemort’s evil gang known as Death-eaters. Of course, it could be argued that Dumbledore and Lestrange represent as likely a pairing as professor Minerva McGonagall and Voldemort (though in reverse), which may be true, but even in the later comparison male privilege is maintained as the dark lord (though an equal match for Dumbledore) could easily outperform even the most powerful witch at Hogwarts.

The Greenseer (Three-Eyed Raven) & Melisandre from George R.R. Martin’s Song of Ice and Fire:

Left: Greenseer rooted to the weirwood in Game of Thrones S4.E10 “The Children” (2014); Right: Melisandre revealing her true form in Game of Thrones S6.E1 “The Red Woman” (2016).

In George R.R. Martin’s Song of Ice and Fire and HBO’s Game of Thrones television series based on the books, again usual tropes are employed with respect of wizards and witches. The mystical and mysterious Greenseer, who resides in the roots of a Weirwood tree far north of the Wall appears like Merlin in his cave, becoming one with the land itself. In the film adaptation, he is primarily known as the “Three-eyed Raven” because he appears frequently to Bran Stark as a raven with a foreseeing third eye. The Greenseer is a traditional wizard in many ways: he is an ancient, wise and thoroughly “good” mentor, who selflessly sacrifices himself to save mankind and pass on his position to Bran.

Melisandre dines with Stannis Baratheon at Dragonstone in Game of Thrones, S2E1 “The North Remembers” (2012).

Alternatively, the “Red Woman” Melisandre is a fire priestess of Rh’llor, the monotheistic God of Light, and she is a much more ethically complicated figure. Like her shape-shifty literary predecessors, Melisandre is sexualized and seductive, but she is also ancient, and her beauty is, in truth, nothing more than a glamor illusion as her true form is that of an old crone. Although she seems to have some regret by the end of the film series, Melisandre, nevertheless, burns many innocent people in the name of her religion—at times even immolating children—to gain power and favor with her god. For Melisandre, the ends always justify the means, as she is willing sacrificing whomever she believes benefits her cause most. Her final self-combustion marks her personal defeat but does not save or benefit anyone else.

Deckard Cain and the witch Adria from Blizzard’s Diablo:

The sage, Deckard Cain (left), and the witch, Adria (right) from Blizzard’s Diablo III (2012).

Wizard and witch stereotypes have unsurprisingly infiltrated the world of Fantasy gaming as well. In Blizzard’s Diablo game, there is a classic white wizard, Deckard Cain, who is introduced as an omniscient loremaster able to identify any magical item and weapon. Cain starts off seemingly rather old and feeble, if knowledgeable, but in each iteration of Diablo, he gets wiser and more powerful, counted as the “last Horadrim” and final member of this guild of arcane scholars. His character is a fixture of the Diablo games, where he repeatedly serves as a steadfast white wizard figure.

Deckard Cain reads arcane tome with staff in hand, embodying the white wizard modern Fantasy literary trope, in Blizzard’s Diablo III (2012).

After raising Adria’s orphaned daughter, Leah, “Uncle Deckard” is rescued by the player in Diablo III and once more offers his sagely wisdom. Cain’s noble death at the end of Act I is the direct result of his refusal to conceded to the witch Magda’s demand that he “use his Horadric powers” to reforge a heavenly sword of the angel, Tyrael. Magda is represented as a Maleficent-like fairy-witch, and she ultimately kills Cain and kidnaps the wounded angel. She reappears later as a game boss for the player to battle. After Leah unleashes a magical blast causing Magda to retreat, Cain uses his final ounce of strength to save the world by remaking the angel’s sword, a feat only a Horadrim could accomplish, and the player is then charged with the task of uniting the celestial weapon with its wielder.

Scene of Cain’s death by the witch, Magda in Act I of Blizzard’s Diablo III (2012).

Adria, the witch who lives in her hut at the edge of the village, Tristram, experiences a very different characterization. She starts off as essentially a potion merchant, who seems altogether neutral and thereby helpful to the player. Adria later returns to the storyline in Diablo III, where her character takes a grim turn for the worse into misogynistic witch-stereotypes. Adria is reportedly impregnated by the player character from the original Diablo (assumed to be male, despite a female rouge character option in the first game), and is thereby sexualized as often occurs with representations of witches. After pretending to support the player’s efforts, Adria unveils that she copulated with Diablo himself and that Leah is therefore demonic offspring.

This aligns Adria’s character with prescriptions of witches’ behavior in the Malleus, especially the section of the treatise that purports to answer a blatantly misogynistic—fantastical and grotesque—theological question: Quo ad maleficas cum daemonibus concurrentes: Cur mulieres amplius inueniantur hac haeresi infectae quam viri “With respect to witches copulating with demons: Why is it that women are more susceptible to be infected by this heresy than men?” (Part I, Question VI). After Leah’s big paternity reveal, Adria uses a black soulstone and sacrifices her own daughter to bring Diablo back into the moral world. Although the witch escapes, in the subsequent expansion pack, Reaper of Souls, she meets her end after transforming into a demon and fighting against the player as a game boss.

Scene of Adria’s betrayal and murder of Leah in order to summon Diablo in Act III of Blizzard’s Diablo III (2012).

Also, in Diablo III, there is the inclusion of a peripheral character Zoltun Kulle, who is a mad wizard striving to become a dark lord. Kulle comes from the kingdom of Caldeum, represented as a stereotypical Middle Eastern realm and named “the jewel of the East.” From the onset, Kulle is depicted as an evil, Jafar-like sorcerer. Although Kulle was a formidable wizard in life and one of the founders of the Horadrim, he is corrupted by the power of the black soulstone and becomes a monster, who continues to haunt and terrorize from beyond the grave. Like with Adria, after working for a while together, the orientalized wizard betrays the player and becomes a game boss. Indeed, Diablo III upholds—with the characters of Deckard Cain, Adria and Zoltun Kulle—virtually every gender and racial stereotype with respect to competing characterizations of magic-users in Fantasy literature and popular medievalism.

Zoltun Kulle, who ultimately deceives and betrays the player character in Blizzard’s Diablo III (2012).

These selected examples are but a few, and there are abundant others that could be added to further demonstrate the sexist and racist rhetoric embedded in depictions of wicked witches, dark sorcerers, and white wizards. From just this brief and incomplete review of literary representations of witches and wizards, it is clear that sexist and racist stereotypes have not only endured but have deepened since ancient and medieval times. White wizard male privilege continues to thrive in contemporary Fantasy literature, film and games. This cannot be ignored because these stock characterizations reinforce problematic gender and racial stereotypes. They misrepresent, and in a sense seem even to validate, the historical tragedy of early modern witch-hunting in Europe—one of the most widespread and gendered-specific persecution of women in history. Like the “dark lord” and evil sorcerer exceptions, the modern “good witch” exception relies largely on visual rhetoric, primarily drawn from the character of Glinda, who is coded white and defined in contrast to the green Wicked Witch of the West in the Wizard of Oz film (1937).

Glinda the Good Witch (left) & Wicked Witch of the West from The Wizard of Oz film (1939).

In modern times, the new age religion known as Wicca offers a feminist reclaiming and rebuke of conventional characterization of witches by understanding witchcraft instead as a symbol of female autonomy and empowerment. This theme is popularized in contemporary revisionist literary reimaginations such as Gregory Maguire’s revisionist novel Wicked: The Life and Times of the Wicked Witch of the West which casts Glinda as the villain and the once wicked witch is given the name Elphaba, transformed into an underdog protagonist—the misunderstood victim of systemic prejudices and unfortunate circumstances. Of course, even very recent films featuring witches that in some ways seem to fall into this recent literary trend, such as Robert Egger’s The VVitch: A New England Folktale (2015) and Aguirre-Sacasa’s Chilling Adventures of Sabrina (2018), perpetuate many problematic witch-stereotypes,

While reparative portraits of wizards and witches do exist—such interpretations mark the exceptions that prove the rule. The internalized rule remains one of white wizard male privilege, a sexist and racist double-standard demonstrated by the uneven and repeatedly monsterized treatment of witches and female magic-users.

The Witches’ Sabbath’ by Francisco Goya (1797-1798).

While Wicca and other modern practices of witchcraft seek to redefine witches a symbol of woman power, on the other hand, the way in which “wizard” has become appropriated by certain groups, who seem to recognize the implicit sexist and racist rhetoric conveyed by images of white male wizards in modern medievalism, is much more troubling. As has been widely discussed, especially by medievalists of color, white supremacists and alt-right groups readily appropriate medieval images and symbols in their efforts to perpetuate the erroneous narrative that the Middle Ages was a homogeneous historical period. This myth has been repeatedly debunked by scholars but nonetheless persists especially in groups who identify as white nationalist. Indeed, the most infamous American white supremacist group—the nefarious Klu Klux Klan—has long been leveraging this fallacious rhetorical presentation of the Middle Ages as uniformly white since the end of slavery in the United States, and among their most exalted titles include the designations of Grand Wizard and Imperial Wizard.

KKK Grand Wizard, photo by Martin (ARETE13) on Flickr via Creative Commons (2009).

Wizard will likely remain a fixture in Fantasy literature and popular medievalism. And, until there is more room for wizards of every color in the genre, and witches that can be both good and powerful without prescribing to heteronormative gender stereotypes, white wizard male privilege—a literary example of both misogyny and white supremacy—will no doubt persist.

Richard Fahey
PhD in English
University of Notre Dame

Selected Sources

Baum, Frank. The Wizard of Oz (1900).

—, & Metro-Goldwyn-Mayer. The Wizard of Oz [film] (1939).

Beagle, Peter. The Last Unicorn (1968).

—, & Rankin & Bass. The Last Unicorn (1982).

Blizzard Entertainment. Diablo (1997).

—. Diablo II (2000).

—. Diablo III (2012).

—. Diablo III: Reaper of Souls (2014).

Dahl, Roald. The Witches (1983).

Disney [The Walt Disney Company]. Snow White (1937).

—. Sleeping Beauty (1959).

—. The Sword in the Stone (1963).

—. Little Mermaid (1989).

—. Aladdin (1992).

—. The Princess & the Frog (2009).

—. Tangled (2010).

Lewis, C.S. The Chronicle of Narnia (1950-1956).

—, & CBS. The Lion, the Witch & the Wardrobe (1979).

—, & Disney [The Walt Disney Company] The Chronicle of Narnia [film series] (2005-2008). 

Martin, George R.R. Song of Ice and Fire (1996-2011).

—, & HBO. Game of Thrones (2011-2019).

Rowling, J.K. Harry Potter (1997-2007).

—, & Warner Brothers. Harry Potter [film series] (2001-2011).

Miller, Arthur. The Crucible (1953).

Shakespeare, William. The Tempest (1611).

—. Macbeth (1606).

Tolkien, J.R.R. The Hobbit (1937).

—. The Lord of the Rings (1954).

—, & Rankin & Bass. The Hobbit (1977).

—, Peter Jackson, & Warner Brothers. The Lord of the Rings [film series] (2001-2003).

—, Peter Jackson, & Warner Brothers. The Hobbit [film series] (2012-2014).

Further Reading

Heng, Geraldine. The Invention of Race in the European Middle Ages. Cambridge: Cambridge University Press, 2018. 

Kickhefer, Richard. European Witch Trials: Their Foundations in Popular and Learned Culture, 1300-1500. Routledge, 1976.

—. Magic in the Middle Ages. Cambridge University Press, 1989.

Kim, Dorothy. “Teaching Medieval Studies in a Time of White Supremacy.” In the Middle (2017).

Levack, Brian. The Witch Hunt in Early Modern Europe. Routledge, 2016.

Lomuto, Sierra.  “White Nationalism and the Ethics of Medieval Studies.” In the Middle (2016).

Young, Helen. Race and Popular Fantasy Literature: Habits of Whiteness. New York: Routledge, 2016.  

Yuletide Monsters: Christmas Hauntings in Medieval Literature and Modern Popular Culture

When one thinks of modern Christmas, warm images from Christ’s nativity to Santa’s midnight sleigh ride might come to mind. However, Saint Nicholas is not the only thing that goes bump in the night—Yule monsters represent another syncretized and modernized phenomenon, which corresponds to a medieval tradition that presents winter solstice as an ideal setting for monsters to emerge from the darkness of the long night. In celebration of the holiday season, my latest blog in our series on monsters will consider the tradition of Yuletide monsters and discuss some instances of Christmas haunting in vernacular Middle English and Old Norse-Icelandic sources, thereby catching a brief glimpse at a broader medieval tradition of monsters associated with the winter solstice.

Rima Staines, ‘Baba Yaga’ (2014).

Christmas hauntings have a deep cultural and literary history. One seasonal spook, the Slavic Baba Yaga—a present-stealing witch—is generally remembered today as a holiday monster, though her character has only become associated with Christmas and New Years in modern times. Another, perhaps the most famous Yule monster, is Krampus—the notorious, child-stealing Christmas demon and son of Hel (the Norse goddess of the underworld), who is still popular in modern Germany and increasingly abroad. These modern Christmas hauntings align with a robust medieval tradition of Yuletide monsters that come with the cold and specifically the long night of the winter solstice. Even Grendel in Beowulf, who notoriously terrorizes the hall of Heorot, does so for XII wintra tid “twelve winters’ time” (147) specifically. While this phrase surely refers to the monster’s yearlong assault on Denmark, it also seems to stress the dark and snowy season as the prime time for Grendel’s hauntings.

Gruss vom Krampus, 1900s greeting card reading ‘Greetings from Krampus!’

Today, I will mention three popular medieval texts—one poem and two sagas—which feature Christmas hauntings of all types, including by a green man, an undead revenant, a troll woman and a dragon.

Although most of the Christmas monsters discussed in this blog come from popular Old Norse-Icelandic sagas, the Middle English alliterative poem Sir Gawain and the Green Knight begins with a mysterious Green Knight, gome gered in grene “a man geared in green” (179), described as half etayn in erde “half-giant on earth” (140) and aluisch mon “elvish man” (681), who appears at Camelot on Christmas riding a green horse and wielding a green axe. Not only does the Green Knight come at Yule (284), he emerges in court wearing a fur-trimmed robe (152-56) and holding a holyn bobbe “holly bundle” (206) in his hand, as if he were the Ghost of Christmas Present from Charles Dickens’ A Christmas Carol.

Ghost of Christmas Present from film ‘Scrooge’ (1970) directed by Ronald Neame.

Moreover, he explicitly wishes to play a Crystemas gomen “Christmas game” (283). The passage describing the Green Knight’s arrival emphasizes his coming for the Christmas festivities, thereby linking him with the tradition of Yuletide monsters. The Green Knight declares that since there is no warrior who can match him in battle:

I craue in þis court a Crystemas gomen,
For hit is Ȝol and Nwe Ȝer, and here ar ȝep mony:
If any so hardy in þis hous holdez hymseluen,
Be so bolde in his blod, brayn in hys hede,
Þat dar stifly strike a strok for an oþer,
I schal gif hym of my gyft þys giserne ryche,
Þis ax, þat is heué innogh, to hondele as hym lykes,
And I schal bide þe fyrst bur as bare as I sitte (283-290).

“I desire in this court a Christmas game, for it is Yule and New Year, and you here are many. If any in this house holds himself so hardy, be his blood so bold—his brain in his head—that he dare stiffly strike one stroke for another, I shall give him my gift, this rich gisarme—this axe—that is heavy enough to handle as he likes, and I shall abide the first blow, as bare as I sit.”

Manuscript illustration of the headless Green Knight in British Library, Cotton Nero A.x f.94v.

Christmas stays a prominent theme throughout the poem, and it operates as a metric by which to measure time. Gawain spends the following Christmas with Lord and Lady Bertilak in anticipation of the subsequent Christmas game, when the Green Knight will deliver a return blow. Christmas feasting both begins and concludes this Middle English romance, enveloping the narrative with this holiday theme. Indeed, Christmas is mentioned nine times in the poem, demonstrating its role in framing the narrative. Yule is mentioned twice, and the first reference comes from the Green Knight himself as to the reason for his journey to King Arthur’s court.

The next text in our discussion is the Old Norse-Icelandic Grettis saga, which contains multiple Christmas haunting episodes, each featuring a very different type of Yule monster. In Grettis saga, the holiday of Yule is likewise a repeated fixture and marker of time, and Yule is referenced thirty-three times in the saga.

Grettir Ásmundarson as depicted in a 17th-century manuscript illustration, Reykjavík AM 426.

The major and most frequently discussed Yuletide haunting in the saga concerns the undead revenant Glámr, a Swedish herdsman who ignores Christmas traditions:

Nú leið svo þar til er kemr aðfangadagr jóla. Þá stóð Glámr snemma upp ok kallaði til matar síns. Húsfreyja svaraði: “Ekki er það háttr kristinna manna at matast þenna dag því at á morgun er jóladagr hinn fyrsti,” segir hún, “ok er því fyrst skylt at fasta í dag” (chapter 32).

“Now time past there until when comes the eve of Yule. Then Glámr stood up and called for his food. The lady of the house answered: ‘It is not proper that Christian men eat meat on this day, because tomorrow is the first day of Yule,” she says, “and thus they shall first fast today.’”

Glámr’s response marks him as explicitly unchristian, which may serve to foreshadow his untimely demise:

Hann svarar: “Marga hindurvitni hafið þér þá er ek sé til einskis koma. Veit ek eigi at mönnum fari nú betr at heldr en þá er menn fóru ekki með slíkt. Þótti mér þá betri siðr er menn voru heiðnir kallaðir ok vil ek mat minn en öngvar refjar” (32).

“He answers, ‘You have many restrictions, when I see no good come of it. I do not know that men fare better now than when they did not heed such things. It seems to me that the customs of men were better when they were called heathens, and now I want my meat, and no foolishness.”

Michael Davini, “Viking Village” (2011).

After his praise for heathenism, spurring caution, Glámr ventures into a known haunted region at Yuletide, and he never returns. We are told that kom hann ekki heim jólanóttina “he came not home on Yule-night” and soon we learn that he has died. After days of searching and a number of attempts to bring Glámr’s body to the church to be buried, eventually the townsfolk give up and bury Glámr where they find him, and Það drógu menn saman at sú meinvættr er áðr hafði þar verið mundi hafa deytt Glám “men drew from this, that the evil spirit which had been there before will have killed Glámr.” However, shortly thereafter, it is the undead Glámr who perpetrates Yuletide hauntings, as the saga reports:

Litlu síðar urðu menn varir við það at Glámr lá eigi kyrr. Varð mönnum at því mikið mein svo at margir féllu í óvit ef sáu hann en sumir héldu eigi vitinu. Þegar eftir jólin þóttust menn sjá hann heima þar á bænum. Urðu menn ákaflega hræddir. Stukku þá margir menn í burt. Því næst tók Glámr at ríða húsum á nætr svo at lá við brotum (32).

“A little time after men were aware that Glámr did not lay quiet. People become so greatly disturbed by this, that many fell into hysteria when they saw him, and some lost their wits. Even after Yule men thought they saw him at home on the farm. People became extremely scared.  Many men then fled. Next, Glámr took to riding houses at night, so that he nearly broke them.”

John Vernon Lord, illustration of Glámr riding roofs in ‘Icelandic Sagas’ 2, The Folio Society, 2002.

Grettir famously defeats Glámr, who is frequently associated with the Old Norse-Icelandic draugr, but not until the revenant has cursed Grettir with unceasing fear of the dark, as terrible light from Glámr’s eyes haunts Grettir until the end of his days and he becomes nyctophobic forevermore.

Another Yuletide monster discussed in the saga takes place when Grettir arrives at Sandhaug to investing a trǫllagangr “troll-haunting” (chapter 64), and he encounters a trǫllkona “troll woman” (65). This monster enters the halls of Sandhaug on aðfangadag jóla “Yule-eve” (64), and she plunders the halls during the long night:

Nú er frá Gretti það at segja at þá er dró at miðri nótt heyrði hann út dynr miklar. Því næst kom inn í stofuna trǫllkona mikil. Hún hafði í hendi trog en annarri skálm heldr mikla. Hún litast um er hún kom inn ok sá hvar Gestur lá ok hljóp at honum en hann upp í móti ok réðust á grimmlega ok sóttust lengi í stofunni (65).

“Now it is said of Grettir that when it drew towards midnight, he heard a great din outside. Then a great troll woman came into the hall. She had a trough in one hand, and a blade, rather great, in the other. She looked around when she came in and saw where ‘Guest’ [i.e. Grettir] lay and ran towards him, but he jumped up to meet her, and they wrestled fiercely and struggled together for a long time in the hall.”

John Bauer, ‘Troll Cave with Deer’ (1915).

Eventually, she drags Grettir from the hall, carries him off and tries to escape to her lair ofan til árinnar ok allt fram at gljúfrum “up to the river and all the way to the gorges” (65). Grettir is ultimately able to cut her shoulder, slicing off the troll woman’s arm, a fatal blow which sends her off a cliff and to her death. After recovering from his encounter with the troll woman, Grettir sneaks into her cave and slays her companion, a jǫtunn “giant” (66).

The final Yuletide haunting discussed in this blog comes from Hrólfs saga kraka, when a massive flying dýr “beast” (probably a dragon of some kind) threatens the hall. The cowardly Hǫttr explains how this night-terror returns during Yule to haunt the hall of king Hrólfr:

Ok sem leið at jólum, gerðust menn ókátir. Bǫðvarr spyrr Hǫtt, hverju þetta sætti. Hann segir honum, at dýr eitt hafi þar komit tvá vetr í samt, mikit ok ógurligt, “ok hefir vængi á bakinu, ok flýgr þat jafnan. Tvau haust hefir þat nú hingat vitjat ok gert mikinn skaða. Á þat bíta ekki vápn, en kappar konungs koma ekki heim, þeir sem at eru einna mestir.

Bǫðvarr mælti: “Ekki er hǫllin svá vel skipuð sem ek ætlaði, ef eitt dýr skal hér eyða ríki ok fé konungsins.” Hǫttr  sagði: “Þat er ekki dýr, heldr er þat mesta trǫll” (chapter 35).

“And as Yule neared, men became gloomy. Bǫðvarr asked Hǫttr what caused this. He said to him that a beast had come there for two winters in a row, great and monstrous. ‘And it has wings on its back and frequently flies. For two autumns now it has visited and caused great harm. No weapon bites it, and the king’s champions, those who are the greatest, do not come home.’”

Bǫðvarr spoke: ‘the hall is not so well guarded as I thought, if one beast shall here destroy the king’s realm and livestock.’ Hǫttr said: ‘It is not a beast, rather it is the greatest troll.’” 

A Winged Dragon in a bestiary, 1278–1300, Franco-Flemish. Tempera colors, pen and ink, gold leaf, and gold paint on parchment. The J. Paul Getty Museum, MS Ludwig XV 4, f.94.

This warning is quickly validated, for when jólaaptann “Yule-eve” arrives, King Hrólfr commands his warriors to stay inside and forbids them from fighting the monster, proclaiming that it is better to lose his livestock than his people. However, Bǫðvarr Bjarki sneaks into the night, dragging Hǫttr behind him, and the hero quickly slays the Yuletide monster terrorizing the kingdom. Then, at Bǫðvarr’s behest, Hǫttr consumes the flesh and blood of the beast, which strengthens and emboldens him, transforming him into a hero (in a way that recalls Sigurðr’s actions after Fáfnir is slain).

These medieval stories of Yuletide monsters participate in a robust tradition of winter-time (and even Christmas-specific) hauntings, which continued throughout the ages and manifests still today. Dickens’ Christmas Carol is perhaps one of the more memorable, with visitations by four ghosts at the home of the miserly Ebenezer Scrooge on Christmas Eve. Dr. Seuss’s Grinch renders its Scrooge-like antihero in the form of a green Christmas-hating monster bent on stealing Christmas, and Tim Burton’s Nightmare Before Christmas explores the theme of Christmas haunting when the pumpkin king and leader of Halloween Town, Jack Skellington, decides he would rather celebrate Christmas one year instead out of sheer boredom with his own holiday. Jack then proceeds to haunt Christmas transforming cozy festivities into a horror show as if he were a Yule monster of old.

Jack Skellington and Santa Claus from Tim Burton’s ‘Nightmare Before Christmas’ (1993).

More recently, in George R.R. Martin’s Song of Ice and Fire (and HBO’s corresponding TV series Game of Thrones), winter monsters known as the White Walkers (seemingly inspired by Old Norse-Icelandic revenants), led by the fearsome Night King, come with the cold in the long night to terrorize Westeros. Even Netflix’s edgy reboot of Sabrina the Teen-age Witch, appropriately retitled Chilling Adventures of Sabrina (2018), gives a nod to medieval tales of wintertime monsters when during the solstice the Spellmans place a protective candle in the chimney to prevent Yule demons from entering their home; however, this does not stop Grýla—an Icelandic giantess—from visiting during the night when the witches’ protective candle becomes accidentally extinguished.

Night King from season eight of HBO’s ‘Game of Thrones’ TV series (2018).

Yuletide continues to provide a haunting wintry setting for monster visits. Although often balanced by saccharine images of Christmas as a source of light and warmth against the cold dark, what lurks beyond the illumination of society during the long night seems to readily elicit horror in the modern—as well as medieval—imagination.

Richard Fahey
PhD in English
University of Notre Dame

Further Reading

Billock, Jennifer. “The Origin of Krampus, Europe’s Evil Twist on Santa.” Smithsonian Magazine (2015).

Carrière, Jean Louise. “Sir Gawain and the Green Knight as a Christmas Poem.” Comitatus: A Journal of Medieval and Renaissance Studies 1.1 (1970): 25-42.

Chadwick, Nora K. “Norse Ghosts (A Study in the Draugr and the Haugúbi).” Folklore 57 (1946): 50–65

—. “Norse Ghosts II (Continued).” Folklore 57 (1946): 106–127

Cereno, Benito. “The Legend of the Baba Yaga Explained.” Grunge (2020).

Fahey, Richard. “Medieval Trolls: Monsters From Scandinavian Myth and Legend.” Medieval Studies Research Blog (2020).

—. “Dragonomics: Smaug and Climate Change.” Medieval Studies Research Blog (2019).

—. “Zombies of the Frozen North: White Walkers and Old Norse Revenants.” Medieval Studies Research Blog (2018).

Firth, Matt. “Berserks, Revenants, and Ghost Seals – Surviving a Saga Christmas. The Postgrad Chronicles (2017).

—. “Monsters and the Monstrous in the Sagas – The Saga of Grettir the Strong.” The Postgrad Chronicles (2017).

Jakobsson, Ármann and Miriam Mayburd. Paranormal Encounters in Iceland 1150–1400. Kalamazoo, MI: Medieval Institute Publications, 2020.

—. “Vampires and Watchmen: Categorizing the Medieval Undead.” Journal of English and Germanic Philology 110 (2011): 281–300

—. “The Fearless Vampire Killers: A Note about the Icelandic Draugr and Demonic Contamination in Grettis Saga.” Folklore 120 (2009): 307–316.

Kirk, Elizabeth D. “‘Wel Bycommes Such Craft Upon Cristmasse’: the Festive and the Hermeneutic in Sir Gawain and the Green Knight.” Arthuriana 4.2 (1994): 93-137.

Palmer, Alex. “Why Iceland’s Christmas Witch Is Much Cooler (and Scarier) Than Krampus.” Smithsonian Magazine (2017).

Phelan, Walter S. The Christmas Hero and Yuletide Tradition in Sir Gawain and the Green Knight. Lewiston, NY: E. Mellen Press, 1992.

Squires, John. “Chilling Adventures of Sabrina” Brought Christmas Demon Grýla to the Screen for the First Time.” Bloody Disgusting (2018).

Su, Minjie. “Old Norse White Walkers? Draugr, the Walking Dead in Medieval Icelandic Sagas.Medievalist.net (2017).

Troop, Sarah Elizabeth. “Monsters of Christmas.” Atlas Obscura (2013).

Villareal, Daniel. “These 20 Terrifying Christmas Monsters Will Haunt Your Holidays.” Hornet (2019).

Zarka, Emily. “Draugr: The Undead Nordic Zombie.” Monstrum, Public Broadcasting Station (2019).