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85-456: Wildenmannlisloch (also Wildmannlisloch , translating to " wild man 's hole") is an alpine limestone Karst cave in the municipality of Wildhaus-Alt St. Johann , Toggenburg region, canton of St. Gallen , Switzerland , on the northern slope of the Churfirsten range (ca. 2 km due north of peak Selun ) at an elevation of 1640 m. The cave extends for 142 m, at about 60 m from

170-761: A great ape . Similarly, the Greek historian Agatharchides describes what may have been chimpanzees as tribes of agile, promiscuous "seed-eaters" and "wood-eaters" living in Ethiopia . One of the historical precedents which could have inspired the wild man representation could be the Grazers ; a group of monks in Eastern Christianity which lived alone, without eating meat, and often completely naked. They were viewed as saints in Byzantine society, and

255-419: A Shield with a Hare and a Shield with a Moor's Head , the wild man holds two parallel shields, which seem to project from the groin of the central figure. The wild man supports the weight of the shields on two cliffs. The hair on the apex of the wild man's head is adorned with twigs which project outward; as if to make a halo. The wild man does not look directly at the viewer; in fact, he looks down somberly toward

340-523: A bird, and spends many years travelling naked through the woods, composing verses among other madmen. In order to be forgiven by God, King Suibhne composes a beautiful poem of praise to God before he dies. There are further poems and stories recounting the life and madness of King Suibhne. The Welsh told a similar story about Myrddin Wyllt , the origin of the Merlin of later romance. In these stories, Myrddin

425-484: A coat of fur, fangs, and no capacity to speak – a description that fits gibbons indigenous to the area. The ancient Carthaginian explorer Hanno the Navigator (fl. 500 BC) reported an encounter with a tribe of savage men and hairy women in what may have been Sierra Leone ; their interpreters called them "Gorillae," a story which much later originated the name of the gorilla species and could indeed have related to

510-539: A continuous scene with a circular die. The wild man was used as a symbol of mining in late medieval and Renaissance Germany. It appears in this context in the coats of arms of Naila and of Wildemann . The town of Wildemann in the Upper Harz was founded during 1529 by miners who, according to legend, met a wild man and wife when they ventured into the wilds of the Harz mountain range. Petrus Gonsalvus (born 1537)

595-492: A covering of frazzled hemp, so that they appeared shaggy & hairy from head to foot". In the midst of the festivities, a stray spark from a torch set their flammable costumes ablaze, burning several courtiers to death; the king's own life was saved through quick action by his aunt, Joann , who covered him with her dress. The Burgundian court celebrated a pas d'armes known as the Pas de la Dame Sauvage ("Passage of arms of

680-404: A crown of vines. In Schongauer's third print, Shield with Stag Held by Wild Man , the figure grasps his bludgeon like a walking stick and steps in the same direction as the stag. He too wears a crown of vines, which trail behind into the wind toward a jagged mountaintop. In his fourth print, Wild Woman Holding a Shield with a Lion's Head , Schongauer depicts a different kind of scene. This scene

765-562: A quarter of an hour before its end is reached." An examination of 15 July 1906 yielded bones of cave bears. A more detailed survey was conducted during 1923 to 1928 (published in Bächler 1934), producing a large number of bones, mostly of bears, besides a smaller number of stone tools comparable to the Wildkirchli finds. The bones seem to have been artificially deposited in heaps. The cave was presumably in use (either inhabited or used as

850-457: A storage site for meat, or as a sacrificial site) by prehistoric man during the Mousterian (about 40,000 to 35,000 years ago). Johannes Seluner, a feral child found in 1844, presumably lived in the cave during a number of years. 47°10′4″N 9°15′19″E  /  47.16778°N 9.25528°E  / 47.16778; 9.25528 Wild man The defining characteristic of

935-577: A tribe of forest people who had no mouths and who sustained themselves with smells. Both Quintus Curtius Rufus and Arrian refer to Alexander himself meeting with a tribe of fish-eating savages while on his Indian campaign. Distorted accounts of apes may have contributed to both the ancient and medieval conception of the wild man. In his Natural History Pliny the Elder describes a race of silvestres, wild creatures in India who had humanoid bodies but

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1020-410: A word from it or be sure that it understood human speech. It had the human shape, however, in every detail, both as to hands and face and feet; but the entire body was covered with hair as the beasts are, and down the back it had a long coarse mane like that of a horse, which fell to both sides and trailed along the ground when the creature stooped in walking. A "black and hairy" forest-dwelling outcast

1105-518: Is a warrior in the service of King Gwenddoleu ap Ceidio at the time of the Battle of Arfderydd . When his lord is killed at the battle, Myrddin travels to the Caledonian Forest in a fit of madness which endows him with the ability to compose prophetic poetry; a number of later prophetic poems are attributed to him. The Life of Saint Kentigern includes almost the same story, though here

1190-590: Is also a hundred-year "dearth of continuous texts" after the death of Notker Labeo in 1022. The mid-11th century is widely accepted as marking the transition to Middle High German . Old High German encompasses the dialects that had undergone the Second Sound Shift during the 6th century—namely all of the Upper and Central German dialects. The Franks in the western part of Francia ( Neustria and western Austrasia ) gradually adopted Gallo-Romance by

1275-473: Is identified elsewhere with Fauna and who exerted a wide influence on medieval wild-man lore. Slavic has leshy "forest man". Various languages and traditions include names suggesting affinities with Orcus , a Roman and Italic god of death. For many years people in Tyrol called the wild man Orke , Lorke , or Noerglein , while in parts of Italy he was the orco or huorco . The French ogre has

1360-471: Is in Modern German). The following is a sample conjugation of a strong verb, nëman "to take". Any description of OHG syntax faces a fundamental problem: texts translated from or based on a Latin original will be syntactically influenced by their source, while the verse works may show patterns that are determined by the needs of rhyme and metre, or that represent literary archaisms. Nonetheless,

1445-454: Is less clear. It has been identified as a hypothetical noun *wāsa "being", from the verb wesan , wosan "to be, to be alive". It might alternatively mean a forlorn or abandoned person, cognate with German Waise and Dutch wees which both mean "orphan". Old High German had the terms schrat , scrato or scrazo , which appear in glosses of Latin works as translations for fauni , silvestres , or pilosi , identifying

1530-570: Is mentioned in the tale of Renaud de Montauban , written in the late 12th century. The 9th-century Irish tale Buile Shuibhne ( The Madness of Sweeney ) describes how Suibhne or Sweeney, the pagan king of the Dál nAraidi in Ulster , assaults the Christian bishop Ronan Finn and is cursed with madness as a result. He begins to grow feathers and talons as the curse runs its full course, flies like

1615-437: Is more intimate. The image depicts a wild woman sitting on a stump with her suckling offspring at her breast. While the woman's body is covered in hair her face is left bare. She also wears a crown of vines. Then, compared to the other wild men, the wild woman is noticeably disproportionate. Finally, each print is visually strong enough to stand alone as individual scenes, but when lined up it seems as if they were stamped out of

1700-654: Is the common term for the creature in most modern languages; it appears in German as wilder Mann , in French as homme sauvage and in Italian as uomo selvatico "forest man". Figures similar to the European wild man occur worldwide from very early times. The earliest recorded example of the type is the character Enkidu of the ancient Mesopotamian Epic of Gilgamesh . The description of Nebuchadnezzar II in

1785-506: Is the earliest stage of the German language , conventionally identified as the period from around 500/750 to 1050. Rather than representing a single supra-regional form of German, Old High German encompasses the numerous West Germanic dialects that had undergone the set of consonantal changes called the Second Sound Shift . At the start of this period, dialect areas reflected the territories of largely independent tribal kingdoms, but by 788

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1870-578: Is the sole survivor of what must have been a vast oral tradition. Other important works are the Evangelienbuch ( Gospel harmony ) of Otfrid von Weissenburg , the Ludwigslied and the 9th century Georgslied . The boundary to Early Middle High German (from c.  1050 ) is not clear-cut. An example of Early Middle High German literature is the Annolied . The Lord's Prayer

1955-468: Is three carters, three shepherds, three neat-herds, three swine-herds, that have made themselves all men of hair, they call themselves Saltiers, and they have a dance which the wenches say is a gallimaufrey of gambols... The account conflates wild men and satyrs. Shakespeare may have been inspired by the episode of Ben Jonson 's masque Oberon, the Faery Prince (performed 1 January 1611), where

2040-660: The Abrogans , a Latin–Old High German glossary variously dated between 750 and 780, probably from Reichenau . The 8th century Merseburg Incantations are the only remnant of pre-Christian German literature. The earliest texts not dependent on Latin originals would seem to be the Hildebrandslied and the Wessobrunn Prayer , both recorded in manuscripts of the early 9th century, though the texts are assumed to derive from earlier copies. The Bavarian Muspilli

2125-513: The Book of Daniel (2nd century BC) may have greatly influenced the medieval European concepts. Daniel 4 depicts God humbling the Babylonian king for his boastfulness; stricken mad and ejected from human society, he grows hair on his body and lives like a beast. This image was popular in medieval depictions of Nebuchadnezzar. Late medieval legends of Saint John Chrysostom (died 407) describe

2210-706: The Carolingian Renaissance in the 9th. The dedication to the preservation of Old High German epic poetry among the scholars of the Carolingian Renaissance was significantly greater than could be suspected from the meagre survivals we have today (less than 200 lines in total between the Hildebrandslied and the Muspilli ). Einhard tells how Charlemagne himself ordered that the epic lays should be collected for posterity. It

2295-463: The Grisons tried to capture the wild man by getting him drunk and tying him up in hopes that he would give them his wisdom in exchange for freedom. This suggests an association with an ancient tradition – recorded as early as Xenophon (d. 354 BC) and appearing in the works of Ovid , Pausanias , and Claudius Aelianus – in which shepherds caught a forest being, here termed Silenus or Faunus , in

2380-598: The Indian subcontinent , and the conquests of Alexander the Great , India became the primary home of fantastic creatures in the Western imagination, and wild men were frequently described as living there. Megasthenes , Seleucus I Nicator 's ambassador to Chandragupta Maurya , wrote of two kinds of men to be found in India whom he explicitly describes as wild: first, a creature brought to court whose toes faced backwards; second,

2465-548: The Middle High German forms of words, particularly with respect to the consonants. Old High German had six phonemic short vowels and five phonemic long vowels. Both occurred in stressed and unstressed syllables. In addition, there were six diphthongs. Notes: By the mid 11th century the many different vowels found in unstressed syllables had almost all been reduced to ⟨e⟩ / ə / . Examples: (The New High German forms of these words are broadly

2550-425: The hagiographical accounts about their lives were spread in all of Christianity, possibly influencing later authors. Some of the earliest evidence for the wild-man tradition appears in the above-mentioned 9th- or 10th-century Spanish penitential. This book describes a dance in which participants donned the guise of the figures Orcus, Maia, and Pela, and ascribes a minor penance for those who participate with what

2635-533: The (Latin) text or other aid to the reader. Old High German is generally dated from around 750 to around 1050. The start of this period sees the beginning of the OHG written tradition, at first with only glosses, but with substantial translations and original compositions by the 9th century. However, the fact that the defining feature of Old High German, the Second Sound Shift, may have started as early as

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2720-677: The 1380s, in Wycliffe's Bible , translating שעיר ( LXX δαιμόνια , Latin pilosi meaning "hairy") in Isaiah 13:21 The occurrences in Sir Gawain and the Green Knight date to soon after Wycliffe's Bible, to c. 1390. The Old English form of woodwose is unattested, but it would have been either * wudu-wāsa or * wude-wāsa . The first element is usually explained as from wudu "wood, forest". The second element

2805-629: The 16th century. Renaissance engravers in Germany and Italy were particularly fond of wild men, wild women, and wild families, with examples from Martin Schongauer (died 1491) and Albrecht Dürer (1471–1528) among others. The normal Middle English term, also used to the present day, was woodwose or wodewose (also spelled woodehouse , wudwas etc., understood perhaps as variously singular or plural). Wodwos occurs in Sir Gawain and

2890-454: The 20th century included a wild woman known as Fange or Fanke , which derives from the Latin fauna , the feminine form of faun . Medieval German sources give as names for the wild woman lamia and holzmoia (or some variation); the former clearly refers to the Greek wilderness demon Lamia while the latter derives ultimately from Maia , a Greco-Roman earth and fertility goddess who

2975-431: The 6th century and is complete by 750, means that some take the 6th century to be the start of the period. Alternatively, terms such as Voralthochdeutsch ("pre-OHG") or vorliterarisches Althochdeutsch ("pre-literary OHG") are sometimes used for the period before 750. Regardless of terminology, all recognize a distinction between a pre-literary period and the start of a continuous tradition of written texts around

3060-666: The Belarusians of Sokółka uyezd , the overseas dzikij narod have grown wool, they have a long tail and ears like an ox; they do not speak, but only squeal. King Charles VI of France and five of his courtiers were dressed as wild men and chained together for a masquerade at the tragic Bal des Sauvages which occurred in Paris at the Hôtel Saint-Pol , 28 January 1393. They were "in costumes of linen cloth sewn onto their bodies and soaked in resinous wax or pitch to hold

3145-720: The Biblical texts were translated from Greek, not Latin) raise the possibility that it was an independent development. Germanic also had no future tense, but again OHG created periphrastic forms, using an auxiliary verb skulan (Modern German sollen ) and the infinitive, or werden and the present participle: Thu scalt beran einan alawaltenden (Otfrid's Evangelienbuch I, 5,23) "You shall bear an almighty one" Inti nu uuirdist thu suigenti' (Tatian 2,9) "And now you will start to fall silent" Latin: Et ecce eris tacens (Luke 1:20) The present tense continued to be used alongside these new forms to indicate future time (as it still

3230-540: The East Slavic reports about wild people and book legends about diviy peoples (unusual people from the medieval novel "Alexandria") and mythical representations of miraculous peoples. For example, Russians from Ural believe that divnye lyudi are short, beautiful, have a pleasant voice, live in caves in the mountains, can predict the future; among the Belarusians of Vawkavysk uyezd , the dzikie lyudzi – one-eyed cannibals living overseas, also drink lamb blood; among

3315-468: The Green Knight (c. 1390). The Middle English word is first attested for the 1340s, in references to the wild man popular at the time in decorative art, as in a Latin description of an tapestry of the Great Wardrobe of Edward III , but as a surname it is found as early as 1251, of one Robert de Wudewuse . In reference to an actual legendary or mythological creature, the term is found during

3400-468: The Late OHG changes that affected Middle High German : Germanic had a simple two-tense system, with forms for a present and preterite . These were inherited by Old High German, but in addition OHG developed three periphrastic tenses : the perfect , pluperfect and future . The periphrastic past tenses were formed by combining the present or preterite of an auxiliary verb ( wësan , habēn ) with

3485-692: The OHG Isidor or Notker show a similar awareness. The charts show the vowel and consonant systems of the East Franconian dialect in the 9th century. This is the dialect of the monastery of Fulda , and specifically of the Old High German Tatian . Dictionaries and grammars of OHG often use the spellings of the Tatian as a substitute for genuine standardised spellings, and these have the advantage of being recognizably close to

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3570-705: The Wild Lady") in Ghent in 1470. A knight held a series of jousts with an allegoric meaning in which the conquest of the wild lady symbolized the feats the knight must do to merit a lady. Some early sets of playing cards have a suit of Wild Men, including a pack engraved by the Master of the Playing Cards (active in the Rhineland c. 1430–1450), some of the earliest European engravings. A set of four miniatures on

3655-459: The administration and the Church was Latin, and this unification did not therefore lead to any development of a supra-regional variety of Frankish nor a standardized Old High German; the individual dialects retained their identity. There was no standard or supra-regional variety of Old High German—every text is written in a particular dialect, or in some cases a mixture of dialects. Broadly speaking,

3740-424: The almighty father"). By the end of the OHG period, however, use of a subject pronoun has become obligatory, while the definite article has developed from the original demonstrative pronoun ( der, diu, daz ) and the numeral ein ("one") has come into use as an indefinite article. These developments are generally seen as mechanisms to compensate for the loss of morphological distinctions which resulted from

3825-494: The basic word order rules are broadly those of Modern Standard German . Two differences from the modern language are the possibility of omitting a subject pronoun and lack of definite and indefinite articles . Both features are exemplified in the start of the 8th century Alemannic creed from St Gall : kilaubu in got vater almahticun (Modern German, Ich glaube an Gott den allmächtigen Vater ; English "I believe in God

3910-610: The beginning of the OHG period, with the linguistic boundary later stabilised approximately along the course of the Meuse and Moselle in the east, and the northern boundary probably a little further south than the current boundary between French and Dutch . North of this line, the Franks retained their language, but it was not affected by the Second Sound Shift, which thus separated the Low Franconian or Old Dutch varieties from

3995-399: The bottom right region of his circular frame. His somber look is reminiscent of that an animal trapped in a zoo as if to suggest that he is upset to have been tamed. There is a stark contrast between the first print and Shield with a Greyhound , held by a Wild Man as this figure stands much more confidently. Holding a bludgeon, he looks past the shield and off into the distance while wearing

4080-401: The boundaries of civilization. The first historian to describe such beings, Herodotus ( c.  484 BC  – c.  425 BC ), places them in western Libya alongside the headless men with eyes in their chest and dog-faced creatures . After the appearance of the former Persian court physician Ctesias 's book Indika (concerning India ), which recorded Persian beliefs about

4165-432: The breasts and chins of the females. In art the hair more often covers the same areas that a chemise or dress would, except for the female's breasts; male knees are also often hairless. As with the feather tights of angels, this is probably influenced by the costumes of popular drama. The female depiction also follows Mary Magdalene's hair suit in art; in medieval legend this miraculously appeared when she retreated to

4250-443: The conquests of Charlemagne had brought all OHG dialect areas into a single polity . The period also saw the development of a stable linguistic border between German and Gallo-Romance , later French . Old High German largely preserved the synthetic inflectional system inherited from its ancestral Germanic forms. The eventual disruption of these patterns, which led to the more analytic grammar, are generally considered to mark

4335-752: The creatures as hairy woodland beings. Some of the local names suggest associations with characters from ancient mythology. Common in Lombardy and the Italian-speaking parts of the Alps are the terms salvan and salvang , which derive from the Latin Silvanus , the name of the Roman tutelary god of gardens and the countryside. Similarly, folklore in Tyrol and German-speaking Switzerland into

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4420-518: The desert after Christ's death, and her clothes fell apart. A wild man is described in the book Konungs skuggsjá ( Speculum Regale or "the King's Mirror"), written in Norway about 1250: It once happened in that country (and this seems indeed strange) that a living creature was caught in the forest as to which no one could say definitely whether it was a man or some other animal; for no one could get

4505-520: The end of the OHG period. At the beginning of the period, no Germanic language was spoken east of a line from Kieler Förde to the rivers Elbe and Saale , earlier Germanic speakers in the Northern part of the area having been displaced by the Slavs . This area did not become German-speaking until the German eastward expansion ("Ostkolonisation", "Ostsiedlung") of the early 12th century, though there

4590-555: The end of the Old High German period, Notker Labeo was among the greatest stylists in the language, and developed a systematic orthography. Old High German marked the culmination of a shift away from runic writing of the pre-OHG period to Latin alphabet . This shift led to considerable variations in spelling conventions, as individual scribes and scriptoria had to develop their own transliteration of sounds not native to Latin script . Otfrid von Weissenburg , in one of

4675-429: The entrance forming a chamber. The cave's name is recorded in 1819 a booklet on " Zwingli 's birthplace" ( Zwinglis Geburtsort , i.e. Wildhaus ) by J. Fr. Franz: "at the foot of Selun ridge there is a great cave, known as the wild man's hole, which at first is very broad and high, so that it could by entered by horse and wagon, then becomes narrower, and again wider, and in such alternation continues along various bends for

4760-455: The estates of society by Jean Bourdichon of about 1500 includes a wild family, along with "poor", "artisan" and "rich" ones. Martin Schongauer depicted wild people several times, including on four heraldic shield engravings of the 1480s which depict wild men holding the coat of arms of the print's patrons. Each image is confined within an approximately 78 mm circular composition which is not new to Schongauer's oeuvre. In Wild Man Holding

4845-478: The fictional possibility that his Drúedain were the "actual" origin of the wild men of later traditional folklore. British poet Ted Hughes used the form wodwo as the title of a poem and a 1967 volume of his collected works. The fictional character Tarzan from Edgar Rice Burroughs ' 1912 novel Tarzan of the Apes has been described as a modern version of the wild man archetype. A documented feral child

4930-450: The figure has been renamed "Merlin". According to Geoffrey, after Merlin witnessed the horrors of the battle: ... a strange madness came upon him. He crept away and fled to the woods, unwilling that any should see his going. Into the forest he went, glad to lie hidden beneath the ash trees. He watched the wild creatures grazing on the pasture of the glades. Sometimes he would follow them, sometimes pass them in his course. He made use of

5015-512: The figure is its "wildness"; from the 12th century, it was consistently depicted as being covered with hair. Images of wild men appear in the carved and painted roof bosses where intersecting ogee vaults meet in Canterbury Cathedral , in positions where one is also likely to encounter the vegetal Green Man . The image of the wild man survived to appear as supporter for heraldic coats-of-arms , especially in Germany, well into

5100-437: The language by the 8th century, others exclude Langobardic from discussion of OHG. As Heidermanns observes, this exclusion is based solely on the external circumstances of preservation and not on the internal features of the language. The end of the period is less controversial. The sound changes reflected in spelling during the 11th century led to the remodelling of the entire system of noun and adjective declensions . There

5185-541: The language of the Carolingian court or that it is attested in the Ludwigslied , whose presence in a French manuscript suggests bilingualism , are controversial. Old High German literacy is a product of the monasteries, notably at St. Gallen , Reichenau Island and Fulda . Its origins lie in the establishment of the German church by Saint Boniface in the mid-8th century, and it was further encouraged during

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5270-599: The madman of Arfderydd is instead named Lailoken , which may be the original name. The fragmentary 16th-century Breton text An Dialog Etre Arzur Roe D'an Bretounet Ha Guynglaff ( Dialog Between Arthur and Guynglaff ) tells of a meeting between King Arthur and the wild man Guynglaff, who predicts events which will occur as late as the 16th century. Geoffrey of Monmouth recounts the Myrddin Wyllt legend in his Latin Vita Merlini of about 1150, though here

5355-418: The main dialect divisions of Old High German seem to have been similar to those of later periods—they are based on established territorial groupings and the effects of the Second Sound Shift, which have remained influential until the present day. But because the direct evidence for Old High German consists solely of manuscripts produced in a few major ecclesiastical centres, there is no isogloss information of

5440-472: The majority of Old High German texts are religious in nature and show strong influence of ecclesiastical Latin on the vocabulary. In fact, most surviving prose texts are translations of Latin originals. Even secular works such as the Hildebrandslied are often preserved only because they were written on spare sheets in religious codices . The earliest Old High German text is generally taken to be

5525-598: The meaning of "wild" and "amazing, strange". In the East Slavic sources referred: Saratov dikar, dikiy, dikoy, dikenkiy muzhichok – leshy ; a short man with a big beard and tail; Ukrainian lisovi lyudi – old men with overgrown hair who give silver to those who rub their nose; Kostroma dikiy chort ; Vyatka dikonkiy unclean spirit, sending paralysis; Ukrainian lihiy div – marsh spirit, sending fever; Ukrainian Carpathian dika baba – an attractive woman in seven-league boots , sacrifices children and drinks their blood, seduces men. There are similarities between

5610-422: The middle of the 8th century. Differing approaches are taken, too, to the position of Langobardic . Langobardic is an Elbe Germanic and thus Upper German dialect, and it shows early evidence for the Second Sound Shift. For this reason, some scholars treat Langobardic as part of Old High German, but with no surviving texts — just individual words and names in Latin texts — and the speakers starting to abandon

5695-653: The more easterly Franconian dialects which formed part of Old High German. In the south, the Lombards , who had settled in Northern Italy , maintained their dialect until their conquest by Charlemagne in 774. After this the Germanic-speaking population, who were by then almost certainly bilingual, gradually switched to the Romance language of the native population , so that Langobardic had died out by

5780-490: The name implies, the main characteristic of the wild man is his wildness . Civilized people regarded wild men as beings of the wilderness, the antithesis of civilization . Other characteristics developed or transmuted in different contexts. From the earliest times, sources associated wild men with hairiness; by the 12th century they were almost invariably described as having a coat of hair covering their entire bodies except for their hands, feet, faces above their long beards, and

5865-498: The past participle. Initially the past participle retained its original function as an adjective and showed case and gender endings - for intransitive verbs the nominative, for transitive verbs the accusative. For example: After thie thö argangana warun ahtu taga ( Tatian , 7,1) "When eight days had passed", literally "After that then gone-by were eight days" Latin: Et postquam consummati sunt dies octo (Luke 2:21) phīgboum habeta sum giflanzotan (Tatian 102,2) "There

5950-420: The prefaces to his Evangelienbuch , offers comments on and examples of some of the issues which arise in adapting the Latin alphabet for German: " ...sic etiam in multis dictis scriptio est propter litterarum aut congeriem aut incognitam sonoritatem difficilis. " ("...so also, in many expressions, spelling is difficult because of the piling up of letters or their unfamiliar sound.") The careful orthographies of

6035-463: The roots of plants and of grasses, of fruit from trees and of the blackberries in the thicket. He became a Man of the Woods, as if dedicated to the woods. So for a whole summer he stayed hidden in the woods, discovered by none, forgetful of himself and of his own, lurking like a wild thing. Wild (divi) people are the characters of the Slavic folk demonology, mythical forest creatures. Names go back to two related Slavic roots *dik- and *div- , combining

6120-513: The saint's asceticism as making him so isolated and feral that hunters who capture him cannot tell if he is man or beast. The medieval wild-man concept also drew on lore about similar beings from the Classical world such as the Roman faun and Silvanus , and perhaps even Heracles . Several folk traditions about the wild man correspond with ancient practices and beliefs. Notably, peasants in

6205-600: The same as in Middle High German.) The main difference between Old High German and the West Germanic dialects from which it developed is that the former underwent the Second Sound Shift . The result of the sound change has been that the consonantal system of German is different from all other West Germanic languages, including English and Low German . This list has the sound changes that transformed Common West Germanic into Old High German but not

6290-524: The same derivation, as do modern literary orcs . Importantly, Orcus is associated with Maia in a dance celebrated late enough to be condemned in a 9th- or 10th-century Spanish penitential . The term was usually replaced in literature of the Early Modern English period by classically derived equivalents, or "wild man", but it survives in the form of the surname Wodehouse or Woodhouse (see Wodehouse family ). "Wild man" and its cognates

6375-414: The same manner and for the same purpose. Besides mythological influences, medieval wild man lore also drew on the learned writings of ancient historians, though likely to a lesser degree. These ancient wild men are naked and sometimes covered with hair, though importantly the texts generally localize them in some faraway land, distinguishing them from the medieval wild man who was thought to exist just at

6460-619: The satyrs have "tawnie wrists" and "shaggy thighs"; they "run leaping and making antique action." The term wood-woses or simply Woses is used by J. R. R. Tolkien to describe a fictional race of wild men, the Drúedain , in his books on Middle-earth . According to Tolkien's legendarium , other men, including the Rohirrim , mistook the Drúedain for goblins or other wood-creatures and referred to them as Púkel-men (Goblin-men). He allows

6545-405: The sort on which modern dialect maps are based. For this reason the dialects may be termed "monastery dialects" (German Klosterdialekte ). The main dialects, with their bishoprics and monasteries : In addition, there are two poorly attested dialects: The continued existence of a West Frankish dialect in the Western, Romanized part of Francia is uncertain. Claims that this might have been

6630-468: The transition to Middle High German . Surviving Old High German texts were all composed in monastic scriptoria , so the overwhelming majority of them are religious in nature or, when secular, belong to the Latinate literary culture of Christianity . The earliest instances, which date to the latter half of the 8th century, are glosses —notes added to margins or between lines that provide translation of

6715-485: The weakening of unstressed vowels in the endings of nouns and verbs (see above). The early part of the period saw considerable missionary activity, and by 800 the whole of the Frankish Empire had, in principle, been Christianized. All the manuscripts which contain Old High German texts were written in ecclesiastical scriptoria by scribes whose main task was writing in Latin rather than German. Consequently,

6800-540: Was Ng Chhaidy living naked in the jungle of India ; her hair and fingernails grew for 38 years until she had become a "wild woman". The Wild Man has been discussed in Freudian terms as representative of the "potentialities lurking in the heart of every individual, whether primitive or civilized, as his possible incapacity to come to terms with his socially provided world." Old High German Old High German ( OHG ; German : Althochdeutsch (Ahdt., Ahd.) )

6885-540: Was a fig tree that some man had planted", literally "Fig-tree had certain ( or someone) planted" Latin: arborem fici habebat quidam plantatam (Luke 13:6) In time, however, these endings fell out of use and the participle came to be seen no longer as an adjective but as part of the verb, as in Modern German. This development is taken to be arising from a need to render Medieval Latin forms, but parallels in other Germanic languages (particularly Gothic, where

6970-504: Was apparently a resurgence of an older pagan custom. The identity of Pela is unknown, but the earth goddess Maia appears as the wild woman ( Holz-maia in the later German glossaries), and names related to Orcus were associated with the wild man through the Middle Ages, indicating that this dance was an early version of the wild-man festivities celebrated through the Middle Ages and surviving in parts of Europe through modern times. As

7055-469: Was referred to by Ulisse Aldrovandi as "the man of the woods" due to his condition, hypertrichosis . Some of his children were also afflicted. It is believed that his marriage to the lady Catherine inspired the fairy tale Beauty and the Beast . In Shakespeare 's The Winter's Tale (1611), the dance of twelve "Satyrs" at the rustic sheep-shearing (IV.iv), prepared by a servant's account: Masters, there

7140-697: Was some attempt at conquest and missionary work under the Ottonians . The Alemannic polity was conquered by Clovis I in 496, and in the last twenty years of the 8th century Charlemagne subdued the Saxons, the Frisians, the Bavarians, and the Lombards, bringing all continental Germanic-speaking peoples under Frankish rule. While this led to some degree of Frankish linguistic influence , the language of both

7225-511: Was the neglect or religious zeal of later generations that led to the loss of these records. Thus, it was Charlemagne's weak successor, Louis the Pious , who destroyed his father's collection of epic poetry on account of its pagan content. Rabanus Maurus , a student of Alcuin and later an abbot at Fulda, was an important advocate of the cultivation of German literacy. Among his students were Walafrid Strabo and Otfrid of Weissenburg . Towards

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