Pagan symbolism: the Wild Hunt

The Wild Hunt is a well-known motif in the folklore of various Indo-European peoples. It is closely associated with the religious traditions of the Celts & Germans, Vikings,  and Slavic peoples. In this blog, we discuss this tradition and highlight the modern rituals in which the Wild Hunt is still visible.

The Wild Hunt is a supernatural phenomenon led by a mythical leader at the head of a group of ghostly hunters or supernatural beings. This hunt traditionally occurs during the period between Samhain (Halloween) and Yule (Christmas), a time when the days are shortest and nature is in a state of darkness and death.

In folk belief, witnessing the Wild Hunt was often seen as a bad omen. It could indicate impending doom, 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 the souls of people were taken during their sleep to join the hunters.

The Wild Hunt story has evolved over thousands of years. Therefore, it is difficult to trace the original meaning. 

Jacob Grimm considered the Wild Hunt as a terrifying nocturnal ride, led by a pagan god and his female partner. Grimm, a pioneer in the study of Northern European mythology, saw this as a portent of war, with leaders like Wuotan, Huckelbernd, and Berholt often depicted as warlike riders. He suggested that this ride originally brought blessings and prosperity for the coming year, but that due to the influence of Christianity, the hunt took on a dark and demonic character. The figure of Wodan, once a social and trusted god, was transformed into a terrifying force. Sometimes the male hunter was replaced by female figures such as Holda or Berchta, who might have been Wodan's wife.

Some researchers see in the Wild Hunt traces of an ancient Indo-European heritage, connected with the cult of the dead. Here, the dead bring fertility and rebirth through shamanistic rituals. The hunt symbolizes the cyclical relationship between death and rebirth within the cosmic order. Thus, it can also be linked to the broader concept of ancestor worship, where the dead act as mediators or a form of transition between the living and the cosmic forces. The army of the dead stands in contrast to the ecstatic living warriors, such as the berserkers.

Another theory connects the Wild Hunt with earlier Germanic traditions. Tacitus described in his work Germania the Harii , a tribe that painted themselves black to resemble an army of the dead, showing parallels with the Wild Hunt. The ride is also seen as a phenomenon where the dead warriors, led by Wodan, traverse the sky in a ritual hunt.

Although the Wild Hunt is primarily found in Germanic-speaking areas, there are also some stories known from Celtic regionss and the Mediterranean, albeit less widespread.

The leader of the Wild Hunt is often associated with the Germanic god Wodan (or Odin). He is seen as an ancient, ambivalent deity who governs both death and resurrection, acting as a kind of guide for 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 Dragon Slayer; the Welsh Gwyn ap Nudd, king of the Otherworld; and even biblical figures like Herod, Cain, Gabriell, or the Devil. In Germany, the Wild Hunt is sometimes referred to as the "Wildes Heer" (Wild Army), with the leader assuming various identities, such as Wodan, Knecht Ruprecht (similar to Krampus), Berchtold, and Holda.

The hunters accompanying the leader are often depicted as the souls of the deceased or ghostly dogs. In some versions, these hunters may also be elves, valkyries, or other supernatural beings. This possibly fits 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 (possibly Tacitus' Harii were not a tribe, but a kóryos war band), where young warriors returned with gifts after cattle raids 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 certain parts of Germany, there is even talk of werewolves accompanying the Hunt and stealing food or beer from houses. The horses ridden by the hunters are often described with supernatural features, such as multiple legs or fiery eyes, emphasizing their demonic nature.

Although the Wild Hunt in its original form is less visible in contemporary culture, elements of it persist in modern rituals and folk festivals. In some parts of Europe, such as Germany and Scandinavia, there are still traditions where the Wild Hunt is commemorated or reenacted. This often takes place in the winter months, when the days are short and the dark forces of nature seem most present. Also, in stories, art, and literature, the Wild Hunt remains a popular theme that reminds people of the mysterious and terrifying forces of nature.

In various countries and regions, there are versions of the Wild Hunt story, each with their own specific figures and cultural interpretations. Here is an overview of some regional versions:

In Germany, there are countless versions of the Wild Hunt, differing by region in the leader and symbolism. The leader is often referred to as der Schimmelreiter, and is associated with the god Wotan (or Odin). In some regionss, 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 possess both rewarding and punishing qualities, linked to the seasonal cycle.

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') appeared in Trøndelag, while in Sweden it was referred to as Odens jakt and Vilda jakten ('the hunt of Odin' and 'wild hunt'). In some Norwegian legends, Guro Rysserova ('Gudrun Horse Tail') led the hunt, a terrifying figure who rode a black horse named Skokse. The etymology of oskorei is, however, disputed, with possible origins in Åsgård ('Asgard'), oska ('thunder') or the Old Norse ǫskurligr ('terrible').

In England, various names are in circulation for the Wild Hunt, including Herlaþing (Old English for 'Herla's meeting'), 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, the term Gabriel’s Hounds was used. In North America, the phenomenon was sometimes referred to as Ghost Riders.

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 they were part of the legendary hunt.

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 dogs, Cŵn Annwn, the dogs of the Otherworld. Gwyn ap Nudd was the king of the underworld, responsible for taming devils who sought to destroy souls.

In France, the Wild Hunt was referred to as La Chasse Hellequin or the "Host", led by Hellequin. This name possibly originates from the Old English Herla, via the Norman conquerors of Great Britain. In folklore, figures such as Le Grand-Veneur are also known, who hunted through the forests of Fontainebleau. In French-Canadian folklore, a similar tradition is called the Chasse-galerie, where hunters 's fly through the sky in a canoe at night as punishment for their sins.

Among the West 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 present among the Sorbs and Slovenes, where it is known as Divja Jaga ('wild hunting party'). Slavic folklore researchers believe this motif is influenced by German sources. In White-Russia, the phenomenon is called Дзікае Паляванне, meaning "wild hunt", and was likely introduced via Poland.

In Italy, there are various names for the Wild Hunt, such as Caccia Morta ('Dead Hunt'), Caccia Infernale ('Infernal 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 regionss, it is referred to as Compaña or Santa Compaña ('troop' or 'company'), Güestia in Asturias, and Hueste de Ánimas ('troop of spirits') in León.

The role of Wotan'ss Wild Hunt during the Christmas period likely 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. Moreover, Sinterklaas is often depicted on a white-gray horse, which he uses for his nocturnal rides. As a result, Sinterklaas and Santa Claus are more than just festive symbols; they are also intertwined with older folklore and traditions that trace back to the mythology of the Germanic and Indo-European cultures. The evolution of these figures demonstrates how cultural elements change over time and adapt to new contexts. Read more about the story of Sinterklaas here.