Folklore, Myths and Legends of Britain

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Petrie, Flinders (1926). "The Hill Figures of England". The Antiquaries Journal. 7: 540–541. doi: 10.1017/S0003581500057486– via Cambridge University Press. Hutton, Ronald (3 November 2010). "How Pagan Were Medieval English Peasants?". Folklore. 122 (3): 235–249. doi: 10.1080/0015587X.2011.608262. S2CID 162281749– via Taylor & Francis Online. Sykes, Richard (1993). "The Evolution of Englishness in the English Folksong Revival, 1890-1914". Folk Music Journal. 6 (4): 446–490. JSTOR 4522437– via JSTOR. Hardcover. Condition: Good. First edition. Light wear to boards. Bumping to corners and spine ends. Content is clean and bright. Previous owner name to ffep. No DJ.

a b Mingazova, Liailia; Sulteev, Rustem (2014). "Tatar and English Children's Folklore: Education in Folk Traditions". Western Folklore. 73: 410–431 – via ProQuest.A hagstone, also called a holed stone or adder stone, is a type of stone, usually glassy, with a naturally occurring hole through it. Such stones have been discovered by archaeologists in both Britain and Egypt. In England it was used as a counter-charm for sleep paralysis, called hag-riding by tradition. [54]

a b c Cheeseman, Matthew; Hart, Carina, eds. (2022). Folklore and nation in Britain and Ireland. New York. ISBN 978-1-003-00753-1. OCLC 1250431455. {{ cite book}}: CS1 maint: location missing publisher ( link) Hardcover. Condition: Good. 1st edition. Boards are clean with some edge wear. Content is clean. No DJ. Hardcover. Condition: Good. Boards have some fading to edges and little wear. Content is clean with light toning. DJ has some edge wear with a few edge tears that have been tape repaired inside. There was a belief that those born at the chime hours could see ghosts. The time differed according to region, usually based around the times of monk's prayer which were sometimes marked by a chime. [28]During the Renaissance in the 16th century, England looked to more European texts to develop a national identity. English folklore has continued to differ according to region, although there are shared elements across the country. [2] Folklorists have developed frameworks such as the Aarne–Thompson-Uther index which categorise folktales first by types of folktales and then by consistent motifs. [20] While these stories and characters have differences according to the region of their origin, these motifs are such that there is a national identity of folktales through which these regions have interacted. [2] Avery, Gillian (1965). Nineteenth century children: heroes and heroines in English children's stories, 1780-1900. London: Hodder and Stoughton. pp.8–11. ISBN 978-90-5005-492-8. There are likely many characters and stories that have never been recorded and hence were forgotten, but these folktales and their evolutions were often a product of contemporary figures, places, or events local to specific regions. [4] The below are only a small fraction of examples from the folktale types of English folklore. a b c d e Simpson, Jacqueline; Roud, Steve (2003). A Dictionary of English Folklore. Oxford University Press. ISBN 978-0-19-172664-4.

Hardcover. Condition: Good. First edition. Light wear to boards. Content is clean and bright. No DJ. Monroe, Alexei (15 January 2019). "The Wild Hunt: Nationalistic Anarchism and Neofeudalism Unleashed". Third Text. 32: 620–628. doi: 10.1080/09528822.2018.1555302. S2CID 150174959– via Taylor & Francis Online. 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. As for English folktales, some such as Weber argue that they were passed down for the purpose of reflecting the grim realities of a child's life and hence instilled valued English morals and aesthetics. [17] Others such as Tatar would counter that these folktales' fantasies were so removed from reality that they were a form of escapism, imaginative expression, and linguistic appreciation. [18] Most folklorists would agree that the purpose of English folklore is to protect, entertain, and instruct on how to participate in a just and fair society. [19] Folktales [ edit ]

Eerie tales of dreadful creatures stalking the land have long terrified Britons. Our guide looks at infamous British myths and the legends and folklore tales, plus the best sites to visit in the UK that have inspired these spooky stories – if you dare!

Davies, Owen (11 June 2019). "The Wild Hunt in the Modern British Imagination". Folklore. 130 (2): 175–191. doi: 10.1080/0015587X.2018.1493861. S2CID 166360154– via Taylor & Francis Online. Opie, Iona; Opie, Peter, eds. (1997). The Oxford dictionary of nursery rhymes. Oxford: Oxford University Press. ISBN 0-19-860088-7. LCCN 98140995. OCLC 1302157273. Cunning folk was a term used to refer to male and female healers, magicians, conjurers, fortune-tellers, potion-makers, exorcists, or thieves. Such people were respected, feared and sometimes hunted for their breadth of knowledge which was suspected as supernatural. [46] days leave, soldier Alexander Tewnion reached the summit of the mountain and immediately noticed, in the swirling mist, that “the atmosphere became dark and oppressive, a fierce, bitter wind whisked among the boulders, and an odd sound echoed through the mist – a loud footstep, it seemed. Then another, and another. A strange shape loomed up, receded, came charging at me! Without hesitation I whipped out the revolver and fired three times at the figure. When it still came on I turned and hared down the path…”

By his own account, that was what happened to renowned climber, scientist and Fellow of the Royal Society, J Norman Collie, at the end of the 19th century. Years later, he recalled hearing slow, deliberate footsteps – one vast step for every three or four of his own – following him on the mountain. Hutton, Ronald (1996). The Stations of the Sun: A History of the Ritual Year in Britain. Oxford University Press. pp.218–225.Cloth. Condition: Very Good. Bumps to spine-ends and small areas of rubbing to both covers. Otherwise in good condition.