Episodes

  • The Fates
    Jul 9 2025
    The Fates of Classical Antiquity not only survived in the form of related fairy-tale figures but also as the object of superstitions and rituals associated with newborns. In South Slavic and Balkan regions particularly, these customs represent a surprisingly long-lived and genuine case of pagan survival. We begin our episode examining the fairy godmothers of "Sleeping Beauty" as embodiments of the Fates. Mrs. Karswell reads a few key passages from the definitive version of the story included in Charles Perrault’s 1697 collection, Histoires ou contes du temps passé ("stories of times gone by.") We learn how the fairies fulfill the historical role of godparents at the newborn's christening. We also note the peculiar emphasis on the quality of what's set before the fairies at the christening banquet, observing how a failure there leads the wicked fairy to curse the Sleeping Beauty. 1874 illustration by František Doucha for a Czech edition of Sleeping Beauty We then explore antecedents to Perrault's tale, beginning with the 14th-century French chivalric romance, Perceforest. A peripheral story in this 8-volume work is that of Troylus and Zeelandine, in which the role of Sleeping Beauty's fairy godmothers are played by Greek and Roman deities, with Venus as supporter of Princess Zeelandine (and her suitor Troylus) and Themis cursing Zeelandine to sleep in a manner similar to Perrault's princess. A failure to correctly lay out Themis' required items at the christening banquet is again again responsible for the curse, though the awakening of Zeelandine by Troylus awakens is surprisingly different and a notorious example of medieval bawdiness. Preceding Perceforest, there was the late 13th-century French historical romance Huon of Bordeaux, in which we hear of the newborn fairy king Oberon being both cursed and blessed by fairies attending his birth. From around the same time, French poet and composer Adam de la Halle's Play of the Bower describes a banquet at which fairy guests pronounce a curses and blessings on those in attendance prompted again by their pleasure or displeasure at what's set before them at a banquet. We also hear of the Danish King King Fridlevus (Fridlef II) bringing his newborn son to a temple of "three maidens" to ascertain the destiny pf the child in Gesta Danorum ("Deeds of the Danes").written around 1200 by Saxo Grammaticus. And lest listeners think such appeals to the Fates were strictly a literary motif, we hear Burchard of Worms, in his early-11th-century Decretum, condemning the not uncommon among the Germans of his region of setting up offering tables for the Fates. By this point, the connection between how fairy godmother types are served at a banquet and offerings made to the Fates to ensure a cild's fortune should be clear. We then turn back to the Greek Fates, the Moirai (Clotho, Lachesis, and Atropos) and the Roman Parcae (Nona, Decuma, and Morta). Particularly in the case of the Parcae, we hear examples of their connection to the newborn's destiny in the celebration nine or ten days after the birth of the dies lustricus, during which offerings were made to the Fates. The Three Fates by Bernardo Strozzi, late 17th c We make a brief side-trip to discuss the Norns (Urðr, Verðandi and Skuld), the Germanic equivalent of the Fates. These are more distant cousins, not strongly associated with the newborn and his destiny, though we do hear a passage from the Poetic Edda, in which the Norns are present birth of the hero Helgi. We also hear a gruesome passage from the 13th-century Njáls Saga, in which the Valkyries weave out the fate of those who will die in the Battle of Clontarf. The Anglo-Saxon equivalent of the Fates, the Wyrds, are also discussed, and we hear how the witches in Macbeth partook in this identity as the "Weird Sisters," an association Shakespeare inherited from his source material, the 1587 history of Great Britain, known as Holinshed's Chronicles.
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    50 mins
  • Rolling Hells and Land-Ships
    May 22 2025
    During the 15th-century, citizens of Nuremberg, Germany, experienced spectacular Carnival parades highlighted by the appearance of floats known as "hells." Featuring immense figures, including dragons, ogres, and man-eating giants, these hells were also peopled with costumed performers and enhanced with mechanized effects and pyrotechnics. In this episode, adapted from a chapter of Mr. Ridenour’s new book, A Season of Madness: Fools, Monsters and Marvels of the Old-World Carnival, we examine the Nuremberg parade, the Schembartlauf, as it evolves from costumed dance performances staged by the local Butcher's Guild in the mid-1 4th-century into a procession of fantastic and elaborately costumed figures, and finally -- in 1475 - into a showcase for the rolling hells. We begin, however, with an examination of a historical anecdotes sometimes presented as forerunners of the Carnival parades, and of the Schembartlauf in particular, including two sometimes put forward to support a "pagan survival" theory. The first involves a ceremonial wagon housing a figure of the putative fertility goddess, Nerthus, hauled about by Germanic peoples in the first century and mentioned in Tacitus’ Germania. The second, also involving a wagon with fertility figure, is described by Gregory of Tours as being hauled through farmers' fields in the 6th-century. Period illustration of costumed figure from a Schembartbuch. Period illustration of costumed figure from a Schembartbuch. A third case involves the mysterious "land-ship," a full-scale wheeled ship hauled from Germany into Belgium, and the Netherlands in 1135. Mentioned exclusively by the Flemish abbot, composer, and chronicler Rudolf of St. Trond in his Gesta Abbatum Trudonensium (Deeds of the Abbots of Trond), it's characterized by the abbot as a sort of pagan temple on wheels and locus of orgiastic behavior, the precise purpose and nature of this peculiar incident remains largely a mystery. We then hear a comic incident imagined in the early 13th-century story of the knight Parzival as told by Wolfram von Eschenbach. By way of analogy to the character's ludicrous behavior, Carnival is mentioned for the first time, or more specifically von Eschenbach use the German word for Carnival, specifically the Carnival of Germany's southwest called "Fastnacht." Our story of the Schembartlauf concludes the show with a description of its ironic downfall through local intrigues fired by the Protestant Reformation. Worth mentioning also, in our Schembart segment, is the heated scholarly debate around objects depicted in period illustrations, which look for all the world like oversized pyrotechnic artichokes. New Patreon rewards related to Mr. Ridenour's Carnival book are also announced in this episode, along with related Carnival-themed merch in our Etsy shop, including our "Party Like it's 1598" shirts featuring Schembart figures.
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    34 mins
  • Happy May Day!
    Apr 30 2025
    Your favorite podcast is now seven years old! As a birthday gift to our listeners, we decided to try a super short, experimental video podcast. For your pleasure, Mr. Ridenour yesterday edited together this vide0, entitled "The May Queen".
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    Less than 1 minute
  • The Unknown Carnival
    Apr 21 2025
    Mr. Ridenour introduces his new book "A Season of Madness: Fools, Monsters, and Marvels of the Old-World Carnival," explaining how the project grew out of his research for "The Krampus and the Old, Dark Christmas." In this episode, he sketches out chapter themes and topics, from ancient Rome to modern Bulgaria, focusing particularly on cultural hinterlands where festivities still echo the cruel realities of the old, agricultural world and where medieval Christianity intertwines with pagan practice. The Carnival portrayed is at once beautiful, strange, and savage. Spring is welcomed by clowns waving inflated pig bladders. Stalking sheepskin monsters brandish clubs bristling with hedgehog spines, and plows are dragged over cobblestone streets by celebrants wearing masks painted with cow’s blood. Folk horror fans take heart as the Old World welcomes Spring! Available now for pre-order. US Publication date, May 6, 20205. A few advance reviews of the book: "Sumptuously illustrated and written with clarity, eloquence, and wry humor, "A Season of Madness" is one of those rare books that can pass muster as an academic study yet also provide a good read. Al Ridenour's meticulous research exposes the subtleties and outrageous quirks of a topic you didn't know you wanted to learn about until you picked up his book. Under his direction, the madness once again reigns, as the neglected history of European Carnival is placed center stage before the reader, in all its seedy, wild, and triumphant glory." —Dr. Paul Koudounaris, author and photographer of: "Faithful unto Death," "Heavenly Bodies," and "Empire of Death" "A Season of Madness" is a fantastic carnival of a book. Equal parts irreverent and erudite, it lovingly captures the depth, complexity, and subversive nature of the carnival, from its ancient roots to modern expression. Gorgeously illustrated, intellectually hefty, and also fun, it is a seductive introduction to the material cultures, legends, and history of this perennially fascinating and slippery subject." —Joanna Ebenstein, Founder and Creative Director of Morbid Anatomy
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    25 mins
  • The Sin-Eater
    Mar 24 2025
    The Sin-Eater was a figure associated with funerals of the 17th - 19th century, mostly in Wales, and the English counties along the Welsh border. According to tradition, he was invited by grieving families to transfer the burden of sins from the deceased to himself by consuming bread and beer in the vicinity of the corpse, after which he might receive some financial compensation. He typically came from the fringes of society and was said to be motivated by a combination of poverty, greed, and irreligious indifference to matters of eternal judgement. After a quick montage of clips from the generally terrible films made on the theme --Sin Eater (2022), Curse of the Sin Eater (2024), The Last Sin Eater (2007) -- we review the historical references to the tradition, which are surprisingly few in number. The first comes from a particularly early 1686 collection of British folklore written by John Aubrey, The Remaines of Gentilisme and Judaisme. His characterization of the custom is essentially that described above and despite the early date of the text, he describes the practice using the past tense, though qualifies this somewhat later mentioning that it is "rarely used in our days." Mrs. Karswell, of course, reads Aubrey's original text along with our subsequent examples. Our next account from 1715 comes from antiquarian John Bagford (published later, in 1776) in John Lelan's, compendium, Collectanea. It does not mention Wales but locates the custom in Shropshire, an English county bordering Wales. It also has the Sin-Eater remaining outside the house where the body lies as he consumes his bread and ale. Bagford also adds a verbal formula, which the Sin-Eater is supposed to pronounce, mentioning the deceased's soul attaning “ease and rest,” for which the Sin-Eater's soul has been "pawned." These phrases are recycled in later literature on the topic. The next text comes from 1838, appearing in the travelogue Hill And Valley: Or Hours In England And Wales by the Scottish novelist, Catherine Sinclair. It's particularly brief, adding little detail other than specifying the tradition as one (formerly) belonging to Monmouthshire, in eastern Wales. She also characterizes the custom derisively as "popish," or belonging to the Catholic past. The next and final account (not counting clearly recycled retellings of those above) was contributed by Matthew Moggridge in an 1838 journal of the Cambrian Archaeological Association. It also relegates the tradition to the past, placing it specifically in the Welsh town of f Llandybie. Moggridge removes the ale, keeps the bread, and adds salt (used symbolically rather eaten). He also makes explicit the Sin-Eater's pariah status. Aubrey's, Bagford's, an Moggridge's accounts received greater attention when collected in an 1892 article by E. Sidney Hartland in the journal Folk-Lore, the publication of the British Folk-Lore Society. Hartland's "rediscovery" of these texts fueled the interest of the British public and corresponded with a rising fascination in such things as represented in the arts by the Celtic Revival instigated by William Butler Yeats' 1893 work, The Celtic Twilight and the ongoing publication between 1890 and 1915 of James Frazer's evolving work on folklore, The Golden Bough. As there are no firsthand accounts describing sin-eating as a custom still in existence a misinterpretation or garbled accounting of another tradition may lie behind the concept of the Sin-Eater. The second half of our show examines the extent to which creative myth-making formed the concept along with the role older Catholic practices may have contributed to the tales. The earliest literary Sin-Eater we encounter appears in a chapter of Joseph Downes' 1836 novel, The Mountain Decameron. Mrs. Karswell reads an evocative passage or two describing a traveler stumbling into a scene of sin-eating while traveling through a haunted bog. Along with several other quick summaries of po...
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    45 mins
  • Mélusine, the Serpent Fairy
    Feb 18 2025
    Mélusine is a female fairy of medieval legend. who suffers under a curse transforming her once weekly into a monstrous form. In various tales she becomes either a serpent or fish from the waist down, or fully transforms into a dragon. Mélusine can only break this curse via marriage to a mortal who is obliged to allow her certain secret freedoms. In return, her husband enjoys magical assistance and sees his fortunes flourish, at least until that day pact is broken. The most famous version of this story, and the one to which we devote the bulk of the show is a French tale set down in 1387 by Jean d’Arras, Mélusine or the Noble Story of the Lusignans. The patron for whom he wrote, Duke Jean de Berry, belonged to the House of Lusignan, whose ancestral claims to the lands around Poitiers were portrayed by Arras as a matter of supernatural destiny involving the fairy. We learn how Jean de Berry's ancestor, Raymondin (Raymond) became engaged to Mélusine after a meeting at an enchanted fountain. Raymond is unaware that this encounter, and all that follows, is the subject of a prophecy set in motion by his accidental killing of his uncle. We hear the curious way in which this transpires, of Raymond and Mélusine's wedding attended by a multitude of fairy folk, and of the building of Château de Lusignan through a sly collaboration of fairy magic, ingenuity, and human agency. We then learn of Mélusine's and Raymond's offspring, all of whom are handsome and strong yet also betray their supernatural parentage via certain disfigurements -- strange birthmarks, enormous stature, huge jutting teeth, or additional eyes. Much of Arras' narrative is devoted to the sons' heroic exploits, particularly as Crusaders in the Middle East, where the historical Lusignans gained lands and reputations, but our episode, focuses only only two sons, “Geoffroy Big-Tooth" and Fromont, whose stories are more intertwined with that of Mélusine herself. Next comes the central drama, the breaking of the secret pact between Raymond and his fairy wife, which I'll leave for you to enjoy without spoilers. Mrs. Karswell delivers a fine dramatic reading of this lengthier passage. While that situation simmers, we hear how Geoffroy has returned from a giant-slaying adventure to discover that his brother, Fromont, is about to enter a monastery rather than devote himself to expanding the Lusignan empire. This doesn't sit well with Geoffroy, whose disproportionately wrathful response is at once horrible and comic. Reacting to the tragic fall-out of Geoffroy's rampage, Raymond himself flies into a rage, accusing Mélusine of producing offspring supernaturally inclined toward evil. Cruel as his words may be, Mélusine seems to validate them, assuming a diabolical presence as she abandons their marriage, flying away from Castle Lusignan in the form of a dragon. Finally, we examine the origins of the curse upon Mélusine, a strange backstory revealed through the discovery of a tablet in fantastic subterranean tomb, one which relates how she imprisoned her human father inside a mountain and installed there a giant as jailer. Our episode then considers some folkloric parallels to the figure of Mélusine, a possible kinship with the Irish Banshee, the Scottish Bean-nighe or the Lavandières ("midnight washer women) of Brittany as well as earlier 13th-century literary sources for Arras's tale including works by Gervase of Tilbury, Marie de France, Walter Map, and others. By the late 15th century, the story by Arras had been retold by the French author Coudrette in a version that became broadsheet fodder for German publishers. We also hear how the tale was embraced in Luxembourg, where it attached to Siegfried, Count of the Ardennes, and the magical construction of Luxembourg Castle. Finally, we look at some 19th-century retellings of the legend as German folktales, some of which made their way into Czech lands,
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    56 mins
  • Announcement: Show Delay
    Jan 31 2025
    Unfortunately, release of the episode scheduled for this month has been delayed thanks to the Eaton Wildfire in California. Your hosts are safe and sound, but complications from the fire temporarily halted production. The episode in question should be available in February. Thank you for your patience!
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    Less than 1 minute
  • A Christmas Ghost Story VII
    Dec 23 2024
    The Victorian tradition of telling ghost stories at Christmas has been celebrated by Bone and Sickle since 2018. This year is no exception as we share two stories in this episode, one comic, and one frightening. We begin with the Introduction to the 1891 anthology, Told After Supper, by the British writer, Jerome K. Jerome, following this with "The Old Portrait" from Scottish writer Hume Nisbet's 1900 collection Stories Weird and Wonderful. Pour a brandy, douse the lights, and enjoy!
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    33 mins