One of the old cemeteries in Munich said to be haunted is the Alter Südfriedhof, or the old south cemetery. According to lore, the ghostly voices of the so-called Eskimo Tragedy are still heard at night.
Before Munich expanded into the modern metropolis it is today, Alter Südfriedhof served as the city’s primary burial ground a few hundred meters south of the Sendlinger Tor (Sendlinger Gate) between Thalkirchner Straße to the west and Pestalozzistraße to the east.
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The Old Southern Cemetery in Munich was established in 1563 as a plague cemetery, then known as the “ferterer Freithof” (outer cemetery), outside the city gates. Thousands of plague victims, soldiers, and notable citizens rest beneath its weathered gravestones. From 1788 to 1868, it was the sole and general burial ground for the dead from the entire city.
Visitors often describe an unsettling silence that seems to swallow every sound. Reports of ghostly silhouettes drifting between monuments and unexplained cold spots have made this cemetery one of Munich’s most enduring paranormal hotspots.
Among the most famous ghosts are nine students and actors who burned to death in their Eskimo costumes at a carnival ball on February 18, 1881 that was remembered as the Eskimo Tragedy.
That evening, the Munich Academy of Fine Arts held its 1881 carnival celebration at Kil’s Colosseum. The theme was “A Pub Crawl Around the World.” The students had created various scenes from around the world, which were displayed throughout the hall, and dressed up accordingly.
Before the Fire: German photographer circa 1881: “Living Pictures” from the artists’ costume party of the Academy of Fine Arts “Knee Prizes Around the World” in Kil’s Colosseum, before the fire on February 18, 1881
The sculpture class were dressed up as polar bears and inuits, although their theme was Antartica. There was a papier-mâché igloo, as well as icebergs made of wood and plaster and herring fried over tallow candles.
Around midnight, one of the costumed figures got too close to a candle flame. The others rushed to his aid, but the flames quickly spread to their costumes. The tubs of water that had been placed inside the set for safety were forgotten in the spreading panic.
Startled by the screams of the burning Eskimos, the neighboring “Indians” wearing long coats tried to extinguish the flames, but were unsuccessful. Several of the festival-goers also tried to help the performers, dousing them with their drinks, but most did not recognize the seriousness of the situation or mistook the flames for a planned performance.
The incident was over after four minutes. While the carnival celebration continued for another hour, the twelve seriously injured were taken to the general hospital.
Seven of the nine deceased were buried in a mass grave at the Old Southern Cemetery in Munich.
The Ghosts of the Cemetery
Following this incident, all carnival events in Munich were cancelled in 1881. As a consequence, the city of Munich tightened fire safety regulations and security measures. Seven of those burned were buried in a common grave in the Old Southern Cemetery (today section 20). Their cries of pain are still said to be heard in the cemetery on that night.
During the bombing raids of World War II, the Southern Cemetery resembled a battlefield. Eyewitnesses reported open graves, broken headstones, and exposed, half-decomposed body parts. And even today, it is said that every year on February 18th, shortly before midnight, cries of pain can be heard. These are the laments of nine art students who, in the winter of 1881, were burned alive in their Eskimo costumes on their way home from a carnival ball.
One of the old cemeteries in Munich said to be haunted is the Alter Südfriedhof, or the old south cemetery. According to lore, the ghostly voices of the so-called Eskimo Tragedy are still heard at night.
In the darkness of night and under the foliage cover of the forest, the demonic spirit of Uhaml is said to roam. The only way to escape it is getting out of the forest faster.
In the shadows between ghost, creature and witch, the Welsh Gwarch y Rhibyn has been given many names. Like a Banshee she has been said to be a deadly omen, often called The Hag of the Mist because of her presence in wet areas, or the Hag of the Dribble because of the versions where her mouth is dripping with blood.
Unhappy with the lack of beer in heaven, the Bavarian angel never returned when sent on a mission back on earth. To this day, he sits at The Hofbräuhaus bar in Munich, enjoying his brew.
Sometimes called the Devil’s Stone, the ruins of the former Mödling Castle is said to be haunted by a demonic bird-like entity, screeching at night as an omen of death and disaster.
Could a beer festival be haunted? Many have spoken about the ghost of an old brewer at Nockherberg haunting the beer festival, creating havoc to retaliate to what his descendants did to his brew.
After her public death in the tower of the Munich Frauenkirche, many have claimed to have seen the ghost of Fanny appearing at her death anniversary wearing white.
What really happened around the Pollingsried Chapel, and its supposed plague cemetery? Is there really a curse around the area? As far as the ringing of the bells can be heard?
Searching for its name, the utburd ghost from Norwegian folklore haunts the forests, waters and houses its parents left them to die. For the most part, they remained in folk tales, but sometimes, the stories about the dead children got real life consequences.
Perhaps one of the most well known figures from Irish mythology is the Banshee, the omen of death, wailing as death comes to a house. But where does she come from? And what does she want from the dead?
Before meeting a vampire in Transylvania, a short story places Jonathan Harket facing the undead outside of Munich. Could it have a connection to the village that according to legend, vanished suddenly in the middle ages.
One of the dark entities on the emerald island, there is the Death Coach who comes to collect the souls of the dead. Pulled by headless horses, the Cóiste Bodhar stops at nothing before its mission is complete, and misfortune happens upon those getting in its way.
In the darkness of night and under the foliage cover of the forest, the demonic spirit of Uhaml is said to roam. The only way to escape it is getting out of the forest faster.
In the folklore of the Germans living in former Bohemia and Silesia, places that are now part of Czech Republic and Poland, a forest spirit was warned about. Particularly in the regions shaped by dense woods, marshes, and old trade routes, the spirit known as the uhaml prowled. This entity is something between ghost and monster that no one can describe how it looks like.
Lore described the uhaml as a formless figure, often glimpsed only in fleeting moments or seen more as movement in the shadows than a solid body. It was not a spirit tied to a specific grave or location, but a presence that could appear anywhere in the darkness.
Bohemia and Silesia:A lot of old folklore from these parts were often germanic because of the german settlers from medieval times, especially for mining. At times, certain settlements far outnumbered the Czech and Polish speakers. During the 1900s, there were less and less until world war two when all the Germans were expelled.
The Forest Spirit
The uhaml was not merely a scary story told to discourage children from wandering at night. It served as a cultural explanation for tragedies that the people of earlier centuries could not otherwise explain. Carriages that overturned, travelers who disappeared between towns, hunters who never returned from the woods, and people who died suddenly in the dark were all sometimes attributed to the presence of the uhaml.
The exact nature of the uhaml varied by region and storyteller. In some tales it resembled a disembodied shape moving just beyond the sight of the observer. In others it was more like a presence that could not be seen at all, only felt. Although there is no description for the creature, it is often said to be female.
The spirit is sometimes described as some sort of a demonic bird, although it is said to have horse feet. The call of uhaml is what is most prominent of the spirit, sounding something like Uhuhu, like an owl. People imitating the spirit are in danger of being chased by it.
The Uncanny Owl:The name Uhaml can be explained as a Silesian dialectal form of Standard German “unheimlich”, meaning “eerie” or “uncanny”, or can more likely be connected to the Eurasian eagle-owl, called “Uhu” in German with regard to its call. According to historians, people of olden times believed that when the eagle owl let its sinister scream sound in European forests or along the coast, it was a sign of ghosts, accidents, or other terrible things to come. In Asia, especially for the Mongolians and the Turks, the owl is seen as sacred instead.
A Folkloric Warning
But how do you save yourself from a danger you can’t see? To protect oneself of the uhaml, people were said to sometimes leave three chips of wood or a loaf of bread in the parlor. The uhaml would enter and cut the bread in two and take one of the pieces with her. If you were being chased by her, the only way to escape was to reach the border of the forest and home and to seek cover of the eaves of the roof, hoping she would pass by.
Another similar creature is found in Lower Austria close to the historical territories that had tales of the uhaml, there is the Udl. This is a demonic kind of bird dwelling in the woods covering the slopes of the castle mountain in Mödling. The screeching and nightly call of the Udl is an omen for war or other disasters.
So what was the uhaml? Some connect the legends as a sort of cousin to the German Aufhocker, another unidentifiable shapeshifting spirit of the forest, jumping on the back of other people, wearing them down. The victims often die of exhaustion because the Aufhocker cannot be shaken off or killed. As the Uhalm, the only way of getting out of the situation is by making it back home in time.
One of the old cemeteries in Munich said to be haunted is the Alter Südfriedhof, or the old south cemetery. According to lore, the ghostly voices of the so-called Eskimo Tragedy are still heard at night.
In the darkness of night and under the foliage cover of the forest, the demonic spirit of Uhaml is said to roam. The only way to escape it is getting out of the forest faster.
In the shadows between ghost, creature and witch, the Welsh Gwarch y Rhibyn has been given many names. Like a Banshee she has been said to be a deadly omen, often called The Hag of the Mist because of her presence in wet areas, or the Hag of the Dribble because of the versions where her mouth is dripping with blood.
Unhappy with the lack of beer in heaven, the Bavarian angel never returned when sent on a mission back on earth. To this day, he sits at The Hofbräuhaus bar in Munich, enjoying his brew.
Sometimes called the Devil’s Stone, the ruins of the former Mödling Castle is said to be haunted by a demonic bird-like entity, screeching at night as an omen of death and disaster.
Could a beer festival be haunted? Many have spoken about the ghost of an old brewer at Nockherberg haunting the beer festival, creating havoc to retaliate to what his descendants did to his brew.
After her public death in the tower of the Munich Frauenkirche, many have claimed to have seen the ghost of Fanny appearing at her death anniversary wearing white.
What really happened around the Pollingsried Chapel, and its supposed plague cemetery? Is there really a curse around the area? As far as the ringing of the bells can be heard?
Searching for its name, the utburd ghost from Norwegian folklore haunts the forests, waters and houses its parents left them to die. For the most part, they remained in folk tales, but sometimes, the stories about the dead children got real life consequences.
Perhaps one of the most well known figures from Irish mythology is the Banshee, the omen of death, wailing as death comes to a house. But where does she come from? And what does she want from the dead?
Before meeting a vampire in Transylvania, a short story places Jonathan Harket facing the undead outside of Munich. Could it have a connection to the village that according to legend, vanished suddenly in the middle ages.
One of the dark entities on the emerald island, there is the Death Coach who comes to collect the souls of the dead. Pulled by headless horses, the Cóiste Bodhar stops at nothing before its mission is complete, and misfortune happens upon those getting in its way.
In the shadows between ghost, creature and witch, the Welsh Gwarch y Rhibyn has been given many names. Like a Banshee she has been said to be a deadly omen, often called The Hag of the Mist because of her presence in wet areas, or the Hag of the Dribble because of the versions where her mouth is dripping with blood.
In the old valleys of Wales, where the mists cling low to the rivers and the stones whisper beneath ancient oaks and deserted crossroads, there drifts a figure called The Gwrach y Rhibyn or the Hag of the Mist. She is a monstrous spirit of death and sorrow, an omen said to visit the doomed in the hours before their final breath.
She is not merely a ghost, but something far older and more primal, a remnant of forgotten gods or cursed fae, whose wails echo through the Welsh night like the cries of the damned. Sometimes mentioned as a witch, vampire or a Welsh Banshee.
The Legend of the Gwrach y Rhibyn
The Gwrach y Rhibyn appears as a withered crone, her skin corpse-pale and drawn tight over sharp bones. Her tangled hair hangs like seaweed over her sunken eyes, and her blackened teeth glint when she opens her mouth to scream. She sometimes is said to have leathery, bat-like wings that stretch from her arms, and her fingers end in claws long enough to rake through the soul. The sight of her alone is enough to drive men to madness.
So ugly is she that there is a Welsh saying that goes: Y mae mor salw Gwrach y Rhibyn, meaning: She is as ugly as the Gwrach y Rhibyn.
She is often heard but seldom seen, for the Gwrach y Rhibyn moves through the mists unseen, brushing past her victims as she follows them along lonely roads or beside dark waters and rivers she is said to linger around. She is often mixed with the legend of the Canwyll Corph, or corpse candles, like will-o-the-wisps orbs of bluish white light seen around graveyards or places where people died.
The Harbinger of Death
Her arrival is always heralded by the rising of mist—dense, choking vapors that seep across crossroads and riverbanks. It is said she calls out to the living by name, her voice a shrill cry that freezes the blood. She is a death omen and the one seeing her, will either die soon, or someone close to them will.
“Fy ngŵr! Fy ngŵr!” She wails for a husband soon to die. “Fy mhlentyn bach!” she shrieks for the innocent whose time has come. Sometimes, her cry is that of a man, “Fy ngwraig!” echoing through the blackened air. No matter the form her voice takes, it is always followed by death.
Those who claim to have seen her say she hovers at windows, her wings brushing against the glass as she calls to the doomed inside. Others tell of meeting her at the crossing of streams, where she kneels to wash her hands, not in water but in the memory of blood.
Like the Irish Banshee, the Gwrach y Rhibyn is said to only warn about the death of only those with pure Welsh blood or bloodline.
Haunting for Blood
Although she is mostly known for just warning people about a near death, she’s not particularly known for taking their lives.
There is a lore about her enjoying hunting down children though and takes a fair bit of blood from them. Terrified, they come home, pale and sickly. She is even said that she is sometimes feeding on babies blood straight from their crib.
For a long time, it was said that when a healthy baby grew to be a sickly child, it was the Gwrach y Rhibyn who had been taking their blood. This part of the lore is also why she sometimes is said to have stained black teeth and that her mouth is dripping with blood. Sometimes she is even said to have hollow and long vampiric fangs she drinks the children’s blood with.
Another lore linking her with the European vampiric myths is that she is said to come back to feed on the same victim again again, causing them to wither away in the end and die.
Encounter with the Witch at the Cow and Snuffers in Llandaff
There seems to be not too many specific encounters with Gwrach Y Rhibyn that have been written down and preserved, but one of them comes from Wirt Sikes in his book British Goblins from 1880, and perhaps one of the most retold in collections of folktales about the Hag of the Mist:
The book tells the tale of a respectable farmer that Mr. Sikes met while on a walk close to Cardiff in 1878, who told the author of his encounter on the night of November 14th, 1877 with the terrible Hag of the Dribble. While visiting an old friend in Llandaff, the farmer was sleeping soundly in his bed when he was abruptly awakened “by a terrible screeching and shaking of my window. It was a loud and clear screech, and the shaking of my window was very plain, but it seemed to go by like the wind.” Excited more than frightened, the farmer jumped out of bed, ran over to the window, and flung the thing open.
“Then I saw the Gwrach Y Rhibyn,” the farmer said, “a horrible old woman with long red hair and a face like chalk, and great teeth like tusks, looking back over her shoulder at me as she went through the air with a long black gown trailing along the ground below her arms, for body I could make out none.” The hag gave out another ungodly shriek while the farmer stared at her, completely dumbfounded by what he was seeing. Then he heard the creature buffeting her wings against another window on a house just below the one he was staying in. And then, she finally vanished from his sight. The farmer stared into the night, and swore that “as I am a living man, sir, I saw her go in at the door of the Cow and Snuffers Inn, and return no more.” He watched the inn’s door for a long time after the incident, but he never saw her come back out before he drifted off into sleep once again.
The next day, the farmer was told that the innkeeper of the Cow and Snuffers, who went by the name of Llewellyn, had passed away during the night. The man had kept the inn for seventy years, and his family for three hundred years before him, at the exact same inn. The farmer, having sworn that all of this was true, left Mr. Sikes with one final thought: “It’s not these new families that the Gwrach Y Rhibyn ever troubles, sir, it’s the old stock”
The Vampiric Gwrach y Rhibyn in Llyn-y-Guelan-Goch
One of the stories that makes the Gwrach Y Rhibyn more vampiric though is from Bob Curran’s vampire books. Although the research of his books has been under much scrutiny, here it is. It is also worth noting this story doesn’t seem to appear anywhere else except in his book, although it is quite a detailed one.
In the small hamlet of Llyn-y-Guelan-Goch near Llanfor, villagers lived in fear of an ancient burial ground known for ghost lights and terrible noises after dark. A retired minister, Reverend Elias Pugh, was known locally for his knowledge of witchcraft and spirits, which brought some comfort to the community. One night, an elderly woman named Ann Hughes passed the cemetery and saw a strange stooped figure among the graves. Soon after, she sensed something following her. At a crossroads, the presence revealed itself as a bluish flame that transformed into a hideous hag in a green cloak stained with blood. Ann collapsed and later awoke with a bleeding wound on her wrist, certain the creature had fed on her blood.
In the small hamlet of Llyn-y-Guelan-Goch near Llanfor, villagers lived in fear of an ancient burial ground known for ghost lights and terrible noises after dark. A retired minister, Reverend Elias Pugh, was known locally for his knowledge of witchcraft and spirits, which brought some comfort to the community. One night, an elderly woman named Ann Hughes passed the cemetery and saw a strange stooped figure among the graves. Soon after, she sensed something following her. At a crossroads, the presence revealed itself as a bluish flame that transformed into a hideous hag in a green cloak stained with blood. Ann collapsed and later awoke with a bleeding wound on her wrist, certain the creature had fed on her blood.
Places where the Gwrach Y Rhibyn is said to have haunted in Wales:
St Donats Castle
This ghost heralds a death in the family very much like a banshee – wailing pierces the night air, and scratching is heard at windows. The entity was named as Lady Stradling, murdered by another member of her family. The apparition is also seen, some writing at it resembles an old, haggled woman, while others claim the figure wears high heels and a gown made of fine silk. If this was not enough, the castle is also reported to be home to a large floating eye that glows, a semi-transparent large black cat, and a piano that has a habit of playing itself.
This old hag is said to still haunt the ruins here from around the 1850s. Some say that she was conjured up by the fairy folk residing in the area, when the master of the castle cast them out because of their feasts. Or was she the work of the sorcerer who conjured up the castle from thin air? In any case, it was said to be dangerous to sleep in the castle, as those who spent the night woke up mad after seeing her appear in front of them.
Once owners of the building, the de Clares family were haunted by a Gwrach-y-rhibyn, warning them about an imminent death in the family. Now they have moved away, the ghost is still seen – drifting towards the castle only to disappear once she enters the ruins. A figure dressed in green also haunts the building.
Although not so many sources written down about this legend, it is said that the Gwrach-y-rhibyn has been haunting the old castle as well as the surrounding area with local tales dating back to the Victorian times at least.
The little information about her comes from the Ceredigion area, connected to Cors Bochno near Borth. According to T. Gwynn Jones, “Gwrach y Rhibyn” is associated with the Glamorgan area and believed to be a death omen.
Folklorists believe that the Gwrach y Rhibyn may once have been divine once. The word gwrach may have been ancient Celtic, and was perhaps more of a wise and elderly woman, not just the witch or hag the word has become today, mostly with negative connotations.
Interesting though, Bob Curran, writer of vampire books claims that the vampiric element to the witch has been dropped in recent times rather than been added on, as many of the old folkloric had a revamp of in the 19th and 20th century. There is however, a controversy regarding his claims as well as his books.
The Enduring Legend of The Gwrach y rhibyn
Witches are intimately connected with the eve of the Celtic festival of winter (Noson Calan Gaeaf), during which the gwrachod were said to wander the landscape, strong in the dark. Bonfires were lit, ghoulish faces carved into turnips to scare off evil, including witches.
The Gwrach y rhibyn is often fused together with the Cyhyraeth. They have a lot of similarities, but it was the nineteenth-century folklore collectors who fused the two figures.
A leading figure in Welsh mythology, Ceridwen featuring in works by medieval bards, Victorian writers and modern artists. She is regarded as the goddess of rebirth, transformation, and inspiration by modern pagans.
Some whisper that she is a forgotten water spirit, or perhaps a shadow of Dôn, the ancient Welsh goddess of creation and the sky. Dôn has different etymological origins than the Irish Danu; while the latter is perhaps a water goddess (cf. the Danube river and the Vedic Danu), Dôn more likely comes from ghdhonos, meaning “the earth.” In this sense, she can be seen as the Welsh version of “dheghom” from Proto-Indo-European mythology, the primordial Earth Goddess from which all other gods originate.
Others say she is the cursed wife of Afagddu, the misshapen son of Ceridwen, doomed to wander forever as the harbinger of death. But whatever her origin, her purpose remains unchanged. She is the messenger who brings the final warning, the cold breath that precedes the grave.
One of the old cemeteries in Munich said to be haunted is the Alter Südfriedhof, or the old south cemetery. According to lore, the ghostly voices of the so-called Eskimo Tragedy are still heard at night.
In the darkness of night and under the foliage cover of the forest, the demonic spirit of Uhaml is said to roam. The only way to escape it is getting out of the forest faster.
In the shadows between ghost, creature and witch, the Welsh Gwarch y Rhibyn has been given many names. Like a Banshee she has been said to be a deadly omen, often called The Hag of the Mist because of her presence in wet areas, or the Hag of the Dribble because of the versions where her mouth is dripping with blood.
Unhappy with the lack of beer in heaven, the Bavarian angel never returned when sent on a mission back on earth. To this day, he sits at The Hofbräuhaus bar in Munich, enjoying his brew.
Sometimes called the Devil’s Stone, the ruins of the former Mödling Castle is said to be haunted by a demonic bird-like entity, screeching at night as an omen of death and disaster.
Could a beer festival be haunted? Many have spoken about the ghost of an old brewer at Nockherberg haunting the beer festival, creating havoc to retaliate to what his descendants did to his brew.
After her public death in the tower of the Munich Frauenkirche, many have claimed to have seen the ghost of Fanny appearing at her death anniversary wearing white.
What really happened around the Pollingsried Chapel, and its supposed plague cemetery? Is there really a curse around the area? As far as the ringing of the bells can be heard?
Searching for its name, the utburd ghost from Norwegian folklore haunts the forests, waters and houses its parents left them to die. For the most part, they remained in folk tales, but sometimes, the stories about the dead children got real life consequences.
Perhaps one of the most well known figures from Irish mythology is the Banshee, the omen of death, wailing as death comes to a house. But where does she come from? And what does she want from the dead?
Before meeting a vampire in Transylvania, a short story places Jonathan Harket facing the undead outside of Munich. Could it have a connection to the village that according to legend, vanished suddenly in the middle ages.
One of the dark entities on the emerald island, there is the Death Coach who comes to collect the souls of the dead. Pulled by headless horses, the Cóiste Bodhar stops at nothing before its mission is complete, and misfortune happens upon those getting in its way.
Unhappy with the lack of beer in heaven, the Bavarian angel never returned when sent on a mission back on earth. To this day, he sits at The Hofbräuhaus bar in Munich, enjoying his brew.
Founded in 1589 by Duke Maximilian I as the royal brewery, this institution remained exclusive to the court until King Ludwig I opened it to the public in 1828, transforming it into a democratic gathering place for all of Munich. The main hall, called the Schwemme, seats over 1000 guests in a space that seems to amplify the joy of celebration with every clink of mugs.
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Known around the world for lively music and overflowing beer steins, the Hofbräuhaus also carries centuries of darker history. Fires, political upheaval, and countless personal tragedies have unfolded within its walls. Employees have described glasses moving on their own, unexplained whispers in vacant dining rooms, and the occasional apparition seated alone at a table before vanishing moments later. Some believe former patrons simply never left their favorite tavern.
Bad Bavarian Beer:William V, Duke of Bavaria found the beer in Munich bad so he imported beer from Saxony. He eventually asked his royal court to find a solution. A local brewery followed in 1589. Today, regular patrons store their mugs in small lockers and there is a long waiting list to have their own mug.
The Munich Man in Heaven
If you go on a ghost walk in Munich, or listen to some of the local ghost legends, you will often hear the tale of an angel who returned to earth because there was no beer in the afterlife.
Alois Hingerl was a porter with the number 172, and a loyal regular at the Hofbräuhaus. He was struck down by a stroke and died while working at the Munich Central Station. Two angels carried him to heaven, where he was assigned the name “Angel Aloisius,” a harp, and a cloud, on which he was supposed to rejoice and sing Hallelujah. He also had to follow the “heavenly house rules” on a fixed schedule.
The Origin of the Tale:Angel Aloisius is the protagonist of “A Munich Man in Heaven,” the wonderful short story written by Bavarian writer Ludwig Thoma in 1911. The city of Munich awarded a Ludwig Thoma Medal in his honour from 1967 onwards, but the award was discontinued in 1990 after his national conservative attitude, anti-Semitic slogans and anti-socialist polemics became known.
The Munich man grew increasingly frustrated in heaven due to a lack of beer and snuff, and jumped on the chance to travel back when a mission to earth presented itself.
He was to deliver a letter with divine advice to the Bavarian government. Alois was very happy about this mission, took the envelope with divine advice, and flew straight to Earth. As he had done in life, he went straight to the Hofbräuhaus, where he ordered one beer after another.
He forgot about his mission and has been sitting there to this day, while the Bavarian government is still awaiting divine advice. Legend has it he is still sitting in the HBhaus enjoying his Maß to this day and the Bavarian government had to make do without divine guidance.
With a bit of luck, you might have the pleasure of encountering Angel Aloisius at the Hofbräuhaus.
One of the old cemeteries in Munich said to be haunted is the Alter Südfriedhof, or the old south cemetery. According to lore, the ghostly voices of the so-called Eskimo Tragedy are still heard at night.
In the darkness of night and under the foliage cover of the forest, the demonic spirit of Uhaml is said to roam. The only way to escape it is getting out of the forest faster.
In the shadows between ghost, creature and witch, the Welsh Gwarch y Rhibyn has been given many names. Like a Banshee she has been said to be a deadly omen, often called The Hag of the Mist because of her presence in wet areas, or the Hag of the Dribble because of the versions where her mouth is dripping with blood.
Unhappy with the lack of beer in heaven, the Bavarian angel never returned when sent on a mission back on earth. To this day, he sits at The Hofbräuhaus bar in Munich, enjoying his brew.
Sometimes called the Devil’s Stone, the ruins of the former Mödling Castle is said to be haunted by a demonic bird-like entity, screeching at night as an omen of death and disaster.
Could a beer festival be haunted? Many have spoken about the ghost of an old brewer at Nockherberg haunting the beer festival, creating havoc to retaliate to what his descendants did to his brew.
After her public death in the tower of the Munich Frauenkirche, many have claimed to have seen the ghost of Fanny appearing at her death anniversary wearing white.
What really happened around the Pollingsried Chapel, and its supposed plague cemetery? Is there really a curse around the area? As far as the ringing of the bells can be heard?
Searching for its name, the utburd ghost from Norwegian folklore haunts the forests, waters and houses its parents left them to die. For the most part, they remained in folk tales, but sometimes, the stories about the dead children got real life consequences.
Perhaps one of the most well known figures from Irish mythology is the Banshee, the omen of death, wailing as death comes to a house. But where does she come from? And what does she want from the dead?
Before meeting a vampire in Transylvania, a short story places Jonathan Harket facing the undead outside of Munich. Could it have a connection to the village that according to legend, vanished suddenly in the middle ages.
One of the dark entities on the emerald island, there is the Death Coach who comes to collect the souls of the dead. Pulled by headless horses, the Cóiste Bodhar stops at nothing before its mission is complete, and misfortune happens upon those getting in its way.
Sometimes called the Devil’s Stone, the ruins of the former Mödling Castle is said to be haunted by a demonic bird-like entity, screeching at night as an omen of death and disaster.
Just 30 minutes from Vienna lies the ruin of Mödling Castle, once Austria’s largest castle complex, where the Babenbergs lived in 1177, but history of the place on the hilltop stretches much further back.
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Throughout the years, the once noble castle was often dubbed by its other name, Devil’s Stone. Although the old castle is now in ruins, there are local legends about demonic spirits said to never have left, and never will.
In the Ruins of Castle Mödling
Once upon a time, this now ruins was one of the largest castle complexes in Austria. In the 12th century, a branch of the Babenberg family resided here. The ruins remaining is actually a 19th century reconstruction of the much older castle that originally was.
After the Hungarian victory at the Battle of Pressburg, the Bavarians retreated as far as the Vienna Woods, resulting in a two-hundred-year gap in records and only a few noteworthy archaeological finds from this period.
The next record of a castle in Mödling dates from 1137 and mentions a “castellanus” who presumably already resided on a hill overlooking the town. Around 1150, the Babenbergs, under Duke Henry II Jasomirgott, began construction of a stone castle. Today, only the foundation walls and a few imposing arches remain.
The Demon Stones
Another nickname for the Mödling Castle is actually Teufelstein, meaning Devil’s Stone. It is uncertain when people started to refer this place as such, but in the play Der Teufelstein in Mödling (also Die Zauber-Rose) from 1800 it is referred to as such. Although a folktale romantic comedy, could there be something the writer drew inspiration for?
Because there have been several legends referring to the Devil’s Stones. In these tales, people often talk about something demonic happening on the castle hills, like wicked goblins causing mischief, or even demonic birds screeching in the night as a bad omen of oncoming danger and death.
The Cries of the Demonic Bird Udl
One of the enduring legends of the Schlossberg or the castle hill near Mödling, is the call of the demonic bird Udl. It is said to sound eerie and hoarse, filling everyone hearing it with dread, because they know what it means.
Demonic Bird Lore:The Udl is thought to be connected to the Eurasian eagle-owl as many other demonic bird stories are. According to historians, people of olden times believed that when the eagle owl let its sinister scream sound in European forests or along the coast, it was a sign of ghosts, accidents, or other terrible things to come. In Asia, especially for the Mongolians and the Turks, the owl is seen as sacred instead.
No one can scare the creature away, and no one dares to kill it. It always returns to its forest and is said to never leave. And its voice heralds war and famine, sickness and death. And attacks from the Hungarians, Ottomans and even Romans, the attacks were plenty on these hills.
One of the old cemeteries in Munich said to be haunted is the Alter Südfriedhof, or the old south cemetery. According to lore, the ghostly voices of the so-called Eskimo Tragedy are still heard at night.
In the darkness of night and under the foliage cover of the forest, the demonic spirit of Uhaml is said to roam. The only way to escape it is getting out of the forest faster.
In the shadows between ghost, creature and witch, the Welsh Gwarch y Rhibyn has been given many names. Like a Banshee she has been said to be a deadly omen, often called The Hag of the Mist because of her presence in wet areas, or the Hag of the Dribble because of the versions where her mouth is dripping with blood.
Unhappy with the lack of beer in heaven, the Bavarian angel never returned when sent on a mission back on earth. To this day, he sits at The Hofbräuhaus bar in Munich, enjoying his brew.
Sometimes called the Devil’s Stone, the ruins of the former Mödling Castle is said to be haunted by a demonic bird-like entity, screeching at night as an omen of death and disaster.
Could a beer festival be haunted? Many have spoken about the ghost of an old brewer at Nockherberg haunting the beer festival, creating havoc to retaliate to what his descendants did to his brew.
After her public death in the tower of the Munich Frauenkirche, many have claimed to have seen the ghost of Fanny appearing at her death anniversary wearing white.
What really happened around the Pollingsried Chapel, and its supposed plague cemetery? Is there really a curse around the area? As far as the ringing of the bells can be heard?
Searching for its name, the utburd ghost from Norwegian folklore haunts the forests, waters and houses its parents left them to die. For the most part, they remained in folk tales, but sometimes, the stories about the dead children got real life consequences.
Perhaps one of the most well known figures from Irish mythology is the Banshee, the omen of death, wailing as death comes to a house. But where does she come from? And what does she want from the dead?
Before meeting a vampire in Transylvania, a short story places Jonathan Harket facing the undead outside of Munich. Could it have a connection to the village that according to legend, vanished suddenly in the middle ages.
One of the dark entities on the emerald island, there is the Death Coach who comes to collect the souls of the dead. Pulled by headless horses, the Cóiste Bodhar stops at nothing before its mission is complete, and misfortune happens upon those getting in its way.
Could a beer festival be haunted? Many have spoken about the ghost of an old brewer at Nockherberg haunting the beer festival, creating havoc to retaliate to what his descendants did to his brew.
Nockherberg is the name of a small terrace on the slope of the eastern bank of the Isar in Munich, situated in the urban district of Au. An annual beer festival rich in tradition takes place there in the Paulaner Brewery called the Salvator-Ausschank auf dem Nockherberg. According to local lore, an old brewer is still haunting the place and the festival.
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With its ale-benches, light music and huge crowd of visitors, today’s Salvator-Ausschank resembles the pole marquees at the Munich Oktoberfest. On the Nockherberg, beer is not served in usual beer glasses, but in Keferloher, tankards made of robust earthenware. The sturdy tankards keep the beer cool longer and also make ‘undemonstrative’ refilling possible.
Paulaner am Nockherberg: Beer garden of the inn Paulaner am Nockherberg in Munich, looking in the direction of the inn’s main building. // Image: Wolfgang Kopp/Wikimedia
The strong beer festival takes place annually during Lent in the Paulaner main hall at Hoch Street 77. It starts around Saint Joseph’s Day (19 March) and lasts for 17 days. The festival is associated with the traditional ‘Holy Father Feast’ on April 2, commemorating Francis of Paola, founder of the Paulaner religious order.
The Undead Brewer
The Paulaner monks have brewed beer in the monastery for their own consumption at least since 1634. Their nutrition was, on principle, very modest, even more so during Lent, and therefore they were permitted to brew a stronger version of their ‘liquid bread’ during this time of fasting. This strong beer, that has been brewed every year in spring since 1651, was named the ‘Holy Father Beer’ in honour of the founder of the order.
Zacherl was born in 1772, the son of a cook. In 1806, he became the tenant of the former Paulaner monastery brewery , which he purchased in 1813 along with all its associated properties. He continued the brewery’s strong beer tradition under the name Salvator.
Master Brewer:Franz Xaver Zacherl (officially Zächerl ; * 1772 in Munich ; † September 16, 1849 in the suburb of Au ) was a Bavarian brewer, maltster and member of parliament. With the Salvator brand , Zacherl competed with the royal brewery, the strong beer monopolist. Despite official warnings, he served it again from 1813 to 1816 and finally annually from 1820 onward. The government tolerated this illegal practice, fearing an uprising by the Munich population if the popular beer were banned. Finally, in 1837, King Ludwig I (reigned 1825–1848) issued a formal exemption.
The undead brewer Franz Xaver Zacherl is said to haunt this area. Because his descendants changed the name of his brewery after his death, contrary to his wishes, he is said to return to Nockherberg every year during the strong beer season and wreak havoc there.
Haunted Beer Festival in Nockherberg
So what is the havoc his ghost is doing? Every year, people gather to drink beer and party in this place, and sometimes, things go awry. And with a beer festival with alcohol at the center stage, a lot did go overboard.
Originally, Lenten beer was considered to be strong enough only if a bench drenched with the beer would adhere to a person’s Lederhosen when he attempted to stand up.
Derblecken ,Bavarian for ‘making fun of someone’, can be traced back to the tradition of an innkeeper greeting his guests. In former times he was apt to know all the villagers by name and was quite familiar with all the local stories and rumours. Regular guests were frequently teased with those stories by humorous and self-confident innkeepers.
circa 1895
The only violent event in the history of the town festival occurred on 23 May 1888, when a trivial quarrel turned into a mass brawl between soldiers and civilians. When an artillerist drew his sabre, a fight broke out in which walking-sticks and beer mugs were also put to good use. The fight spread throughout the hall and into the garden. Neither the gendarmes nor the jail guard from Neudeck could control the mob. In a later investigation this was considered the reason for the inability to control the escalation. It was also claimed that irritation caused by an increase in the price of Salvator beer was the underlying reason for the wrath of the festival guests. The ‘scandal year’ 1888 remained a topic of conversation in Munich for many years.
So when the next brawl breaks out, or if the beer in the mug suddenly vanishes, perhaps it could be the ghost of the old brewer at Nockenberg?
One of the old cemeteries in Munich said to be haunted is the Alter Südfriedhof, or the old south cemetery. According to lore, the ghostly voices of the so-called Eskimo Tragedy are still heard at night.
In the darkness of night and under the foliage cover of the forest, the demonic spirit of Uhaml is said to roam. The only way to escape it is getting out of the forest faster.
In the shadows between ghost, creature and witch, the Welsh Gwarch y Rhibyn has been given many names. Like a Banshee she has been said to be a deadly omen, often called The Hag of the Mist because of her presence in wet areas, or the Hag of the Dribble because of the versions where her mouth is dripping with blood.
Unhappy with the lack of beer in heaven, the Bavarian angel never returned when sent on a mission back on earth. To this day, he sits at The Hofbräuhaus bar in Munich, enjoying his brew.
Sometimes called the Devil’s Stone, the ruins of the former Mödling Castle is said to be haunted by a demonic bird-like entity, screeching at night as an omen of death and disaster.
Could a beer festival be haunted? Many have spoken about the ghost of an old brewer at Nockherberg haunting the beer festival, creating havoc to retaliate to what his descendants did to his brew.
After her public death in the tower of the Munich Frauenkirche, many have claimed to have seen the ghost of Fanny appearing at her death anniversary wearing white.
What really happened around the Pollingsried Chapel, and its supposed plague cemetery? Is there really a curse around the area? As far as the ringing of the bells can be heard?
Searching for its name, the utburd ghost from Norwegian folklore haunts the forests, waters and houses its parents left them to die. For the most part, they remained in folk tales, but sometimes, the stories about the dead children got real life consequences.
Perhaps one of the most well known figures from Irish mythology is the Banshee, the omen of death, wailing as death comes to a house. But where does she come from? And what does she want from the dead?
Before meeting a vampire in Transylvania, a short story places Jonathan Harket facing the undead outside of Munich. Could it have a connection to the village that according to legend, vanished suddenly in the middle ages.
One of the dark entities on the emerald island, there is the Death Coach who comes to collect the souls of the dead. Pulled by headless horses, the Cóiste Bodhar stops at nothing before its mission is complete, and misfortune happens upon those getting in its way.
After her public death in the tower of the Munich Frauenkirche, many have claimed to have seen the ghost of Fanny appearing at her death anniversary wearing white.
The Frauenkirche officially the Cathedral of Our Lady, also known as Munich Cathedral is a late Gothic church building in Munich’s Old Town and is one of the landmarks of the Bavarian capital , Munich. It is also said to be full of fantastical legends and ghosts.
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One of these is the story about Fanny, said to appear on her death anniversary, on Valentines day, after she threw herself from one of the tower because of a broken heart.
Frauenkirche: In 1468 architect Jorg von Halspach went looking for money to build a new cathedral in Munich and ended up making a bargain with the Devil. The cathedral’s master builder had promised him a church without windows. Also, In exchange for his help, the devil was to receive the soul of the first person to enter the church.
The Life and Tragedy of Fanny
Maria Franzisca was born in Ingolstadt, but after her father’s early death, she moved with her mother to Munich, where her mother remarried. Fanny received an excellent education from her mother and showed remarkable talents even as a young girl. She wrote poetry, sang, played the piano, and composed music. The girl had a particular affinity for dramatic subjects. It is said that she had already written a plan for a tragedy at the age of nine, which was published posthumously.
FannyIckstatt: Image of the Silhouette of Fanny von Ickstatt and her mother Maria Franzisca von Heppenstein. Maria Franzisca Magdalena Freiin von Ickstatt , called Fanny (* 11 May 1767 in Ingolstadt ; [ 1 ] † 14 January 1785 in Munich ), gained sad notoriety by jumping to her death from the Munich Frauenkirche and is considered a female version of Goethe’s Werther .
Contemporaries reported that she could laugh and cry in the same minute. She often mentioned that she would die an unusual death.
During a stay in Ingolstadt, Fanny met the young officer Franz von Vincenti at a ball. They fell passionately in love, and Franz requested a transfer to the Leibregiment (Life Regiment) in Munich. However, his mother, Maria Franzisca von Heppenstein, had higher ambitions for Fanny and opposed the couple’s marriage. When the rumors grew increasingly intense, Franzisca finally declared that marriage was out of the question. Tumultuous scenes ensued in the house, which in turn became the subject of whispers throughout the town.
Because of the preceding events, Fanny’s mother planned to remove her daughter from Munich for the time being. On January 14, 1785, at around 2 p.m., Fanny, accompanied by her maid, climbed the north tower of the Frauenkirche (Cathedral of Our Lady), as arranged with the tower keeper the previous day.
She had the keeper open a grille for a better view and then jumped from it. She crashed headfirst through the roof of the benefice house and died on impact.
For weeks, this event shocked the city, yet not a single newspaper reported on it. The tower keeper and the chambermaid confirmed the suicide: Fanny had jumped from the tower room with a farewell. Nevertheless, the bishop, as well as the police and the electoral authorities, concluded it was a tragic accident. For years it was a debate. Was she severely depressed? Could the Goethes novel on her bedside chamber of unrequited love be to blame? Some have even hinted that her mother ended up falling for the same man. Today, there is no definite answer to the tragedy.
The Haunting of Fanny in the Tower
Some of the young woman’s surviving works were printed after her death in 1785/1786 in the Palatinate-Bavarian Museum, along with letters from her mother, as part of a defense by the editor against the widely held view that Fanny von Klein had committed suicide and that her mother was to blame. Ickstatt’s sudden and highly visible suicide shocked the public and led to a short-lived media sensation.
Now, she is mostly remembered in local lore as the lady in white that haunts the tower of the Frauenkirche. People say you can spot her in the windows, every Valentines day, the day she ended her life. But if we are to believe local legends, it is far from the only supernatural thing that is haunting the church.
The Devil’s Footprint in Frauenkirche
Another story from the Frauenkirche is about the strange footprint inside of the cathedral. The cathedral’s master builder had promised him a church without windows when he made a pact with him to build it. But when the devil inspected the work and stood where the imprint was, he saw not a single ray of light. He laughed and stamped his foot in glee until he took another step – and suddenly discovered windows hidden behind the pillars. Enraged by the master builder’s deception, he unleashed a storm to destroy the building. The storm subsided, but the devil’s wrath remains – even today, a cold wind always blows around the cathedral.
Also, at the “Frauenfreihof,” as the cemetery by the cathedral was still called at the beginning of the 19th century, a ghost was said to haunt, wearing a white nightcap.
So what of the tragic tale of Fanny and her following ghost story, now largely forgotten? News of Ickstatt’s started a debate about the cultural anxiety of how printed descriptions of suicide might glamorize the act and contribute to a suicide epidemic, leading us back to the German author Goethe. At the beginning of his Italian Journey, on September 6 , 1786, during his only visit to Munich, Goethe stayed overnight at the Gasthaus Schwarzer Adler near the cathedral. That evening, the then 37-year-old Goethe climbed the north tower of the Frauenkirche, from which Fanny von Ickstatt had thrown herself the previous year. Goethe knew that Fanny had thoroughly read Werther and underlined passages, and therefore wanted to see the original location for himself. He wrote in his letters: “I climbed the tower from which the young lady threw herself and looked around at the Tyrolean mountains.”
One of the old cemeteries in Munich said to be haunted is the Alter Südfriedhof, or the old south cemetery. According to lore, the ghostly voices of the so-called Eskimo Tragedy are still heard at night.
In the darkness of night and under the foliage cover of the forest, the demonic spirit of Uhaml is said to roam. The only way to escape it is getting out of the forest faster.
In the shadows between ghost, creature and witch, the Welsh Gwarch y Rhibyn has been given many names. Like a Banshee she has been said to be a deadly omen, often called The Hag of the Mist because of her presence in wet areas, or the Hag of the Dribble because of the versions where her mouth is dripping with blood.
Unhappy with the lack of beer in heaven, the Bavarian angel never returned when sent on a mission back on earth. To this day, he sits at The Hofbräuhaus bar in Munich, enjoying his brew.
Sometimes called the Devil’s Stone, the ruins of the former Mödling Castle is said to be haunted by a demonic bird-like entity, screeching at night as an omen of death and disaster.
Could a beer festival be haunted? Many have spoken about the ghost of an old brewer at Nockherberg haunting the beer festival, creating havoc to retaliate to what his descendants did to his brew.
After her public death in the tower of the Munich Frauenkirche, many have claimed to have seen the ghost of Fanny appearing at her death anniversary wearing white.
What really happened around the Pollingsried Chapel, and its supposed plague cemetery? Is there really a curse around the area? As far as the ringing of the bells can be heard?
Searching for its name, the utburd ghost from Norwegian folklore haunts the forests, waters and houses its parents left them to die. For the most part, they remained in folk tales, but sometimes, the stories about the dead children got real life consequences.
Perhaps one of the most well known figures from Irish mythology is the Banshee, the omen of death, wailing as death comes to a house. But where does she come from? And what does she want from the dead?
Before meeting a vampire in Transylvania, a short story places Jonathan Harket facing the undead outside of Munich. Could it have a connection to the village that according to legend, vanished suddenly in the middle ages.
One of the dark entities on the emerald island, there is the Death Coach who comes to collect the souls of the dead. Pulled by headless horses, the Cóiste Bodhar stops at nothing before its mission is complete, and misfortune happens upon those getting in its way.
What really happened around the Pollingsried Chapel, and its supposed plague cemetery? Is there really a curse around the area? As far as the ringing of the bells can be heard?
The area around the plague chapel in the Lauterbach Forest, a few kilometers from Seeshapt is also said to be haunted by an ancient curse as well as the ghosts of people buried in its nearby wells.
Read More: Check out all ghostly legends fromGermany
The Chapel is actually called Pollingsried Chapel, named after the deserted village it used to belong to. Although it is properly more known under Weilheim Chapel, a nearby village. The ominous chapel can be reached via the Tradfranzhof farm, the last remaining farm of the old hamlet the chapel belonged to.
Pollingsried once consisted of four or six farms clustered around the chapel. originated from the clearing of a wooded area near Polling Abbey, sometimes before the Hungarian invasions of 955 as an estate before being divided into the farmsteads.
In the Middle Ages, the first chapel, dedicated to Saint Sebastian, was built, serving the inhabitants of Pollingsried as a place of worship.
Saint Sebastian:According to traditional belief, he was killed during the Diocletianic Persecution of Christians. He was initially tied to a post or tree and shot with arrows, though this did not kill him. Legend says he was rescued and healed by Irene of Rome, a popular subject in 17th-century painting. After his recovery he went to Diocletian to warn him about his sins, and as a result he was clubbed to death. Sebastian is a popular male saint, especially today among athletes. In medieval times, he was regarded as a saint with a special ability to intercede to protect from plague, and devotion to him greatly increased when plague was active.
In 1803, Polling Abbey was dissolved, and the forest, including Pollingsried, became part of the Kingdom of Bavaria. The farmers then became tenants to the state and had to pay high sums for this. They sold off their farms, one by one, or lost it because of debt. The last farm in Pollingsried was demolished in 1864.
Today, only the chapel and its wells remain. The other farms disappeared in 1803 during secularization, when large areas once belonging to the clergy were transferred to state ownership. As a result, many hamlets were abandoned and their inhabitants resettled. Perhaps the chapel’s isolation fueled the imagination, turning into legends that the farms were abandoned because of a curse lingering in the area.
The Plague History of the Pollingsried Chapel
The small chapel is dedicated to Saint George and Saint Anne. Inside, the visitors are still able to see a fresco of Saint Roch, the plague victims’ protector, and inscriptions containing names of over 300 victims. The chapel’s simple interior features the original terracotta floor. A small window on the west side offers a glimpse inside as the church is only opened on special occasions today.
The chapel itself is often said to have originated in one of the darkest chapters in Bavaria’s history, a plague epidemic that swept through the lands in 1633-1634. This was during the Thirty Years’ War (1618–1648) that brought the plague to the region with the Swedish invasions.
The Thirty Years War and the Plague:Thought to have originated in Northern France in 1623, the plague was carried throughout Europe as a result of troop movements associated with the Thirty Years’ War. Initially perceived as safe from war, Bavaria became a battleground as Protestant forces, led by influential leaders such as Gustavus II Adolphus of Sweden, invaded the territory. By the mid-1630s, the conflict had left Bavaria in a state of turmoil, and its population was estimated to have decreased by about 30 percent during the war.
Particularly in nearby Eberfing and the surrounding marshlands, was said to have been stricken hard. At that time, the people of Pollingsried vowed to have a mass celebrated annually in the chapel in honor of Saint Sebastian, the patron saint against the plague.
There have been mentions of some sort of chapel here since 1138/40. First, it was said a wooden chapel was built as a prayer site for the victims’ families as well as a plague cemetery. But in 1655, the chapel burned down and was rebuilt as a small Baroque church.
Saint Sebastian’s Cranium:Sebastian’s cranium was brought to the town of Ebersberg (about 80 km from the chapel) in 934. A Benedictine abbey was founded there and became one of the most important pilgrimage sites in southern Germany. It is said the silver-encased cranium was used as a cup in which to present the consecrated wine of the Blessed Sacrament to the faithful during the feast of Saint Sebastian. Safe to say that they in this area, feared the plague. // Image:J. Patrick Fischer/Wiki
A votive, or holy tablet is said to have once hung on the north wall of the Pollingsried chapel, its depiction was said to show a vow the people of Eberfing made. When the plague raged through Germany from 1633 to 1634, the farmers of Eberfing, (In some versions it was Eichendorf), offered a mass to St. Sebastian, and pledged to hold mass there every year if the people in the region were spared from the plague, as far as the bells ringing could be heard.
From that time on, no one in the area where the church bells could be heard fell ill with the plague. Perhaps this is were the plague legends now surrounding the chapel come from. And throughout times, the protection the pledge gave has now turned into a story of it being cursed.
The Pentagram Wells
Perhaps some of the stories are connected to the five moss covered wells that are placed around the chapel. one is said to be located in or beneath the church itself. Together, they supposedly form a pentagram, can still be found today, and there are said to be recurring ghostly apparitions in the forest.
It is said that plague victims were once thrown into the wells there. Only when the wells were full did they supposedly begin burying them around the church.
They are arranged in the shape of a pentagram, which served the Catholic Church in the Middle Ages as a protective symbol against demons. Four fountains are arranged around the chapel; the fifth, the so-called “Devil’s Fountain,” is said to be located directly beneath it.
Divers inspected the wells in the later years but have found no skeletons. Also, there are only four wells found. Historians, too, found no evidence in the annals to support the rumors. Besides, the wells were their drinking waters, and throwing plague victims into that would have been something completely odd thing to do.
However the empty wells remain in the stories, barred so that nothing can go in. Or out.
The Haunting of the Plague Chapel
So except for the legend about protection from the plague and the mysterious wells, what are people actually claiming that goes on around the chapel? Many residents were said to be afraid because of apparitions and the wailing of the dead, which seemed to come from the cemetery. Some say that’s why they left.
After the people left, witches, demons and ghosts remain, holding black masses and haunting the ground. There are tales of a woman hanging from a tree in the woods and when there are no lights, you can see a red figure with terrifying eyes in the window. Inside the chapel, candles were burning there at night and you can see an upside-down cross.
Instead of being protected from the plague, they say that the place is cursed within a 5 kilometre radius. About how far the bells can be heard perhaps?
The sound of screams and glinting eyes in the dark are said to follow you through the forest. And those who go looking for them often get lost in the forest.
Some claim that black Hellhounds are prowling the place. Huge, black dog with bloodshot, fiery eyes that are barking around the chapel at night. Some versions however, claim that it is a friendlier black dog that guides lost travelers.
Several bodies are said to have been sunk in the well. Legend has it that in 1625, a girl was murdered by the pastor near the chapel and thrown into one of the wells. Her black dog howled at the scene of the crime and kept watch beside the body. When the priest arrived at the church, the dog is said to have leaped at his throat, exposing him as the murderer and he confessed on his deathbed. Even today, the girl’s former companion, the jet-black dog with the fiery red eyes, is said to roam the woods at night, howling loudly.
Now, did a girl get murdered here? Who knows, but as there was no priest at this chapel, it was most likely not a priest murdering her.
The only tragic incident in Pollingsried, in which 13-year-old Elisabeth Promberger died, dates back to 1701. The young girl fell from the upper threshing floor of the farm and died from her injuries. A sad incident, but one that was “only” an unfortunate accident.
The truth of the Plague Chapel
But what is the truth behind these wild rumours? The chapel we see today is rebuilt after it burned down in the 17th century. Not much has changed since then.
The Oberammergau Plague:There are many stories about Bavarian villagers protecting themselves from the plague with pledges. The most famous one is perhaps the legend about Bad Kohlgrub was so depopulated that only two married couples remained alive. The village of Oberammergau remained plague-free until 25 September 1633, when a man named Kaspar Schisler returned home after working in the nearby village of Eschenlohe. Over the next 33 days, 81 villagers would die, half of Oberammergau’s population. On 28 October 1633, the villagers vowed that if God spared them from the plague, they would perform a play every 10 years depicting the life and death of Jesus. Nobody died of plague in Oberammergau after that vow, and the villagers kept their word to God by performing the passion play for the first time in 1634. This pledge and tradition is still going strong.
The caretakers of the chapel have worked hard to refute the haunted rumours and stop people drawn to the place to vandalize it further. The chapel is more protected than ever though with surveillance cameras. In the 1980s it was vandalised and set on fire. Its bells were thrown into the pond.
That is also why they are rather hesitant to share direction to it when discussing the legends that have haunted the chapel for decades now.
Was there even a plague going on at this time and place? Because of the famous Oberammergau Plague and the passion play that followed, the years 1633-1634 have traditionally been thought of as plague years. But was it really? It seems like there was an outbreak of plague in villages like Oberammergau, but it took place from September 1632 to March 1633, when there were a total of 84 deaths from all causes. And in the case with Pollingsried, there certainly weren’t enough people to fill wells or cemeteries.
The Haunted Chapel in the Forest
To get to the chapel today, you have to make it through the dense forest. Contrary to the legends, there are signs to the chapel, but they are few and far between, and it’s easy to get lost. It does have its own parking lot at Tradfranz farm though, so there is that. Perhaps not at hidden away as the legends would have it
Only once a year does this place come alive: The Annafest takes place in the summer, with a mass held in the small church. Who knows, perhaps the chapel is the victim of legends out of control. Or perhaps under the church, a fifth well lays in waiting.
One of the old cemeteries in Munich said to be haunted is the Alter Südfriedhof, or the old south cemetery. According to lore, the ghostly voices of the so-called Eskimo Tragedy are still heard at night.
In the darkness of night and under the foliage cover of the forest, the demonic spirit of Uhaml is said to roam. The only way to escape it is getting out of the forest faster.
In the shadows between ghost, creature and witch, the Welsh Gwarch y Rhibyn has been given many names. Like a Banshee she has been said to be a deadly omen, often called The Hag of the Mist because of her presence in wet areas, or the Hag of the Dribble because of the versions where her mouth is dripping with blood.
Unhappy with the lack of beer in heaven, the Bavarian angel never returned when sent on a mission back on earth. To this day, he sits at The Hofbräuhaus bar in Munich, enjoying his brew.
Sometimes called the Devil’s Stone, the ruins of the former Mödling Castle is said to be haunted by a demonic bird-like entity, screeching at night as an omen of death and disaster.
Could a beer festival be haunted? Many have spoken about the ghost of an old brewer at Nockherberg haunting the beer festival, creating havoc to retaliate to what his descendants did to his brew.
After her public death in the tower of the Munich Frauenkirche, many have claimed to have seen the ghost of Fanny appearing at her death anniversary wearing white.
What really happened around the Pollingsried Chapel, and its supposed plague cemetery? Is there really a curse around the area? As far as the ringing of the bells can be heard?
Searching for its name, the utburd ghost from Norwegian folklore haunts the forests, waters and houses its parents left them to die. For the most part, they remained in folk tales, but sometimes, the stories about the dead children got real life consequences.
Perhaps one of the most well known figures from Irish mythology is the Banshee, the omen of death, wailing as death comes to a house. But where does she come from? And what does she want from the dead?
Before meeting a vampire in Transylvania, a short story places Jonathan Harket facing the undead outside of Munich. Could it have a connection to the village that according to legend, vanished suddenly in the middle ages.
One of the dark entities on the emerald island, there is the Death Coach who comes to collect the souls of the dead. Pulled by headless horses, the Cóiste Bodhar stops at nothing before its mission is complete, and misfortune happens upon those getting in its way.
Searching for its name, the utburd ghost from Norwegian folklore haunts the forests, waters and houses its parents left them to die. For the most part, they remained in folk tales, but sometimes, the stories about the dead children got real life consequences.
In Norwegian folk belief, there exists a ghost of the children that were unwanted and cast away into the wild or buried in hidden places. They came back to haunt the places they were left or the parents that killed them, often searching for their name.
Read More: Check out all ghost stories from Norway
There are variations of this type of child ghost in most of the world. In the rest of the Nordic countries, there were also similar lores, although they were named differently. In Norway, this particular ghost is called the utburd.
The Ghost with No Life
The word utburd comes from Old Norse útburðr, meaning “that which is taken outside.” In traditional rural Norway, this term referred to a child who had been abandoned or left to die in the wild because the family could not care for it or because it was born out of wedlock, a deep social stigma at the time.
In the old folk imagination, these children did not pass peacefully into the afterlife. Many were left unbaptized and were buried outside consecrated ground. Because they never received Christian rites, their souls were believed unable to enter heaven or find peace. Instead, they became something darker: a ghost driven by need and grievance.
The Myling: The Utburd and child ghost is not exclusive to Norway at all, and was a thing throughout Scandinavia, the other nordic countries as well as the rest of the world for that matter. In Swedish it was known as Myling, in Finnish it was liekkiö. “Myling” means Murderling “a murdered small child” and also “small child that murders” from Old Norse myrþa meaning “to murder” with the suffix -ling meaning “small child” in this case. This offers an explanation to the stories of the Myling being murdered and murdering.
What an Utburd Looks and Sounds like
Utburder appear in many forms in folklore. Sometimes they are heard before they are seen, their cries echoing forlornly through forests or fields where they were abandoned. Unlike other ghosts that drift quietly, an utburd’s presence is marked by sound and movement, with weeping, screaming, or whining voices that can send shivers through anyone who hears them.
In some tales, their shape is grotesque or unnatural. At times they appear as amorphous masses, larger than a human, or even as strange, hybrid animals. All forms reflect the anguish of a life that was never truly lived and a death that was never properly acknowledged.
One of the most unsettling aspects of utburd stories is their behaviour toward living people. These spirits will attach themselves to lone travelers, especially at night, and cling to their backs. They demand to be taken to hallowed ground and given a proper burial, forcing the living to carry them.
The longer the journey, the heavier they become, until the burden of carrying them can feel impossible. In some versions of the tales, if the carrier is unable to reach consecrated ground, the spirit’s rage can become fatal. This reflects the belief that the unbaptized dead remain restless and desperate until their needs are met.
Bånntjern: Båntjern is a forest lake in Nordmarka , Oslo, south of the hill Vettakollen. The name is said to be connected with old stories about utburds, ghosts of unbaptized infants who were put out in the forest to die. In Rogaland, for example, there are two place names that testify to this practice. One place is Utburen in Forsand municipality, the other is Utburen in Gjesdal municipality.
The Utburd at Reheia
There are a lot of folk tales about people encountering the Utburd from all over the country. Often they are going through a forest or some sort of wilderness. Like the story of the Utburd of Reheia that goes something like this.
On Reheia there has been a storm that has frightened many. Once a man came walking from the west (Vikshåland). He had a bag with fish on his back. He struggled and struggled, but the bag became heavier and heavier. In the end he had to sit down to rest. He had then walked almost the entire heath. When he got up again, the bag was no heavier than usual. As soon as he came across Reheia, the storm had no power over him, you can see.
In many tales, they simply encounter the Utburd, and continue on their way, but sometimes, the story has a happier ending.
Folklore suggests that an utburd’s agony is rooted in denied rites and forgotten identity. To release the spirit from its torment, people often performed a simple ritual: giving the ghost a name and baptizing it through words. A common formula was spoken aloud:
Eg døyper deg på ei von, anten Kari eller Jon, i namnet åt Gud fader, Gud son og Gud den heilage ande.
Meaning roughly: i baptize you, either Kari or Jon (Both a girl and boy name to cover ground). In the name of the father, the son and the holy spirit.
This act gave the spirit a human identity and granted it, in symbolic terms, the acceptance it was denied in life. In some stories they also carry them to the cemetery or give them clothes. Once named and acknowledged in a Christian context, the utburd was believed to be able to rest.
Ola-tjedn: Perhaps an eerie way the utburd made its way into culture, were the lullabies the mother sang to their babies, like in the song, Ola-tjedn. A song that would inspire Fredrick Delius orchestra piece, On Hearing the First Cuckoo in Spring.
The Ghost Shaped by Law
An interesting aspect of the lore of the Utburd is how it ebbs and flows with the laws regarding children born outside of marriage. Although an ancient type of ghost dating back before the current constitutions, we saw a shift in how it was treated by court in the 1600s-1800s. In Norse times, it may appear that child bearing was accepted under certain conditions, for example poverty or that it was an illegitimate child of servants. In 1987, five skulls of five newborn children were found at “Tviodlo”, an outlying area on Nærbø in Hå municipality where there were originally two wells. C14 dating links this to events around 100-400 AD. Archaeologists have interpreted this as a place where newborn children were buried because they were unwanted, or perhaps even sacrificed to the gods as a powerful force of life..
When the Christian laws were introduced in the 11th century, it was forbidden to send children out and the punishment for it would get increasingly stricter. .
After a shift in rules in the church in 1607 in Denmark-Norway, it was decided that all unborn children would be baptized after the sermon, to separate them from the honorable babies. The priest would also speak about their sin and penance for it at the fountain. Organisations and inheritance kept people born out of wedlock out of society long after they grew up.
In 1617, it only got stricter. The parents had to confess in public in church and pay a penance to the king. For the woman, it was six riksdaler or the value of two cows. The father had to pay double, and if they couldn’t pay, it was corporal punishment. Before, it was more common that the father was punished, but something shifted, and after the 1650s, the woman was usually the one punished by law and left with a child to feed as well.
Født i Dølgsmål: The law stated that if the woman had concealed the pregnancy or given birth alone and then reported that the child was stillborn or the child was missing, she was to be judged as if she had intentionally killed the child. Although many only received prison sentences, some were also punished to death. // Image: The painting “The Child Murderer” by Eyolf Soot from 1895. The original title of the painting was “Birth in Concealment”.
When the “Fødsel i dølgsmål” law was introduced, about stillborn children, the burden of evidence was purely on the woman, having to prove that she didn’t kill it. Suspicion would come at the smallest details, like that she didn’t buy baby clothes before it was born, or telling everyone that she was expecting.
For cases that ended up in court where an alleged utburd ghost was said to have been the instigator and accuser, check out the story of:
The laws, the culture and circumstances, created a society of women having to rid themselves of children. In this period child murderers were the largest group of people condemned to death in Norway. Their heads were sometimes put on spikes as a warning to others. In the 1700s, around five women were decapitated for it every year. And although they weren’t condemned to death most times in the 1800s, most murders were murdering babies throughout the century.
The tale of the utburd is not simply about a ghost. It is a reflection of how past societies struggled with poverty, shame, and the moral weight of social norms. In a time when unwed childbirth and infant abandonment were harshly judged, the utburd stories served as cautionary echoes of grief and moral responsibility.
One of the old cemeteries in Munich said to be haunted is the Alter Südfriedhof, or the old south cemetery. According to lore, the ghostly voices of the so-called Eskimo Tragedy are still heard at night.
In the darkness of night and under the foliage cover of the forest, the demonic spirit of Uhaml is said to roam. The only way to escape it is getting out of the forest faster.
In the shadows between ghost, creature and witch, the Welsh Gwarch y Rhibyn has been given many names. Like a Banshee she has been said to be a deadly omen, often called The Hag of the Mist because of her presence in wet areas, or the Hag of the Dribble because of the versions where her mouth is dripping with blood.
Unhappy with the lack of beer in heaven, the Bavarian angel never returned when sent on a mission back on earth. To this day, he sits at The Hofbräuhaus bar in Munich, enjoying his brew.
Sometimes called the Devil’s Stone, the ruins of the former Mödling Castle is said to be haunted by a demonic bird-like entity, screeching at night as an omen of death and disaster.
Could a beer festival be haunted? Many have spoken about the ghost of an old brewer at Nockherberg haunting the beer festival, creating havoc to retaliate to what his descendants did to his brew.
After her public death in the tower of the Munich Frauenkirche, many have claimed to have seen the ghost of Fanny appearing at her death anniversary wearing white.
What really happened around the Pollingsried Chapel, and its supposed plague cemetery? Is there really a curse around the area? As far as the ringing of the bells can be heard?
Searching for its name, the utburd ghost from Norwegian folklore haunts the forests, waters and houses its parents left them to die. For the most part, they remained in folk tales, but sometimes, the stories about the dead children got real life consequences.
Perhaps one of the most well known figures from Irish mythology is the Banshee, the omen of death, wailing as death comes to a house. But where does she come from? And what does she want from the dead?
Before meeting a vampire in Transylvania, a short story places Jonathan Harket facing the undead outside of Munich. Could it have a connection to the village that according to legend, vanished suddenly in the middle ages.
One of the dark entities on the emerald island, there is the Death Coach who comes to collect the souls of the dead. Pulled by headless horses, the Cóiste Bodhar stops at nothing before its mission is complete, and misfortune happens upon those getting in its way.
Perhaps one of the most well known figures from Irish mythology is the Banshee, the omen of death, wailing as death comes to a house. But where does she come from? And what does she want from the dead?
Among the most enduring and chilling figures of Irish folklore is the Banshee, the spectral woman whose mournful cry foretells death. Her wail, or caoineadh, drifts through the night like a sorrowful song, a sound that has haunted Irish families for centuries.
Read More: Check out all ghost stories from Ireland
To hear the Banshee’s cry is to know that death is near, and her presence serves as both warning and lament for the soul soon to depart.
The Irish Banshee: Here pictured the Bunworth Banshee, Fairy Legends and Traditions of the South of Ireland by Thomas Crofton Croker, published 1834.
The Banshee of the Fairy Mound
As with many Irish legends, it has deep connections to the Fairies and the Otherworld. Along the Irish countryside, there are grassy hills or tumuli known as síde that the fairy folk, Tuatha Dé Danann were driven underground to. The banshee or bean sídhe means woman of the sídhe.
The Banshee Appears by R. Prowse 1862 sep, 1
In some later English-language texts, the word sídhe is incorrectly used both for the mounds and the people of the mounds. However, sidh in older texts refers specifically to “the palaces, courts, halls or residences” of the otherworldly beings that supposedly inhabit them.
The Banshee is most often described as a woman with long, flowing hair, sometimes silver as moonlight, sometimes fiery red or jet black. She is said to appear wearing a grey or white cloak over a green dress, her eyes red from endless weeping.
In some tales she combs her hair with a silver comb, a symbol of her connection to the spirit world and her most prized possession. This is perhaps also why so many who claim to have encountered her say she asks for a comb.
Though she can appear young and beautiful, she can also take the form of a shriveled old woman or a stately matron, her face twisted with grief and sorrow.
The Celtic Goddess of War and Death: Her appearance seems to represent the triple aspects of the Celtic goddess of war and death, namely Badhbh, Macha and Mor-Rioghain. The Morrígan is often described as a trio of individuals, all sisters, called “the three Morrígna”. Image: Macha Curses the Men of Ulster from 1904.
She may also appear as a washer-woman, and is seen apparently washing the blood stained clothes of those who are about to die. In this guise she is known as the bean-nighe (washing woman), although this version is perhaps more known in Scotland.
Brigid Goddess of Fertility: Another goddess connected to the Banshee is Brigid. Her son died in battle, and the goddess broke out in a nasally and high-pitched singing style known as keening. This became a mourning practice.Image: The Coming of Bride (1917) by John Duncan.
The Wailing Woman
Her keening cry is unlike any sound of this world. It is said to begin softly, almost like the wind through the trees, then rise into a piercing wail that can shatter the stillness of the night.
The scream differs from region to region. in Kerry are said to be pleasant songs, but at Rathlin Island off the shore of Northern Ireland, the banshee’s song is a thin screech almost like that of an owl. And in Leinster, in the Southeast, the wail of a banshee is said to be so piercing it can shatter glass.
Henry Meynell Rheam: La Belle Dame Sans Merci English: The Banshee (1901)
Mourning the death of one of their kin with her piercing “caoine” or keening. This mysterious creature resembles traditional Irish keeners or mourners of old. Even today, some claim that her cry echoes near homes or graveyards just before tragedy strikes.
Keening Women and the Irish Mourning Song: The Aran Fisherman’s Drowned Child (1841)
Those who hear it know that someone close to them will soon die, for the Banshee’s lament is not random but personal as it’s not every dying person that the Banshee is said to keen for. Traditionally, she was said to follow Ireland’s ancient noble families, or families of the “high Milesian race”.
The Banshee Haunting the Ancient Families
According to tradition, some families had their own banshee, with the Ua Briain banshee, named Aibell or Aoibheall, being the ruler of 25 other banshees who would always be at her attendance. The banshee of the O’Donnel family was said to live on a rock overlooking the sea and the banshee following the O’Neill family was called Maveen. She was said to have her own room in the family castle.
The Milesians: The sons of Mil represent the Irish people and are seen as the final race to settle in Ireland according to Christian medieval history, although scholars today think this is just a story. They are Gaels who sail to Ireland from Iberia (Hispania) after spending hundreds of years travelling the Earth. Most, but not all, surnames associated with banshees have the Ó or Mc/Mac prefix that is of Goidelic origin.
Those gifted with music and song could also be lamented by a banshee.
A Spirit of Sorrow, Not Malice
Despite her terrifying reputation, the Banshee is not a malevolent spirit. She does not bring death; she merely announces it. Her cry is an expression of grief, a sorrowful duty to forewarn the living. In some legends, she appears as a loving guardian, mourning for her family’s loss from beyond the grave. In others, she is one of several ancestral spirits, each tied to an old Irish lineage.
More modern stories, though, also claim that she can be seen travelling together with the death coach and the headless horseman that are out to collect people’s souls. Sometimes she was also not described as a fairy at all, but a ghost of a woman murdered or a mother who died in childbirth.
The Banshee’s lament may be terrifying, but it comes from compassion rather than cruelty. Perhaps strange, as much of her origin stories are about her being the old goddesses that were driven down underground by the same families she laments for.
One of the old cemeteries in Munich said to be haunted is the Alter Südfriedhof, or the old south cemetery. According to lore, the ghostly voices of the so-called Eskimo Tragedy are still heard at night.
In the darkness of night and under the foliage cover of the forest, the demonic spirit of Uhaml is said to roam. The only way to escape it is getting out of the forest faster.
In the shadows between ghost, creature and witch, the Welsh Gwarch y Rhibyn has been given many names. Like a Banshee she has been said to be a deadly omen, often called The Hag of the Mist because of her presence in wet areas, or the Hag of the Dribble because of the versions where her mouth is dripping with blood.
Unhappy with the lack of beer in heaven, the Bavarian angel never returned when sent on a mission back on earth. To this day, he sits at The Hofbräuhaus bar in Munich, enjoying his brew.
Sometimes called the Devil’s Stone, the ruins of the former Mödling Castle is said to be haunted by a demonic bird-like entity, screeching at night as an omen of death and disaster.
Could a beer festival be haunted? Many have spoken about the ghost of an old brewer at Nockherberg haunting the beer festival, creating havoc to retaliate to what his descendants did to his brew.
After her public death in the tower of the Munich Frauenkirche, many have claimed to have seen the ghost of Fanny appearing at her death anniversary wearing white.
What really happened around the Pollingsried Chapel, and its supposed plague cemetery? Is there really a curse around the area? As far as the ringing of the bells can be heard?
Searching for its name, the utburd ghost from Norwegian folklore haunts the forests, waters and houses its parents left them to die. For the most part, they remained in folk tales, but sometimes, the stories about the dead children got real life consequences.
Perhaps one of the most well known figures from Irish mythology is the Banshee, the omen of death, wailing as death comes to a house. But where does she come from? And what does she want from the dead?
Before meeting a vampire in Transylvania, a short story places Jonathan Harket facing the undead outside of Munich. Could it have a connection to the village that according to legend, vanished suddenly in the middle ages.
One of the dark entities on the emerald island, there is the Death Coach who comes to collect the souls of the dead. Pulled by headless horses, the Cóiste Bodhar stops at nothing before its mission is complete, and misfortune happens upon those getting in its way.
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One of the old cemeteries in Munich said to be haunted is the Alter Südfriedhof, or the old south cemetery. According to lore, the ghostly voices of the so-called Eskimo Tragedy are still heard at night.
In the darkness of night and under the foliage cover of the forest, the demonic spirit of Uhaml is said to roam. The only way to escape it is getting out of the forest faster.
In the shadows between ghost, creature and witch, the Welsh Gwarch y Rhibyn has been given many names. Like a Banshee she has been said to be a deadly omen, often called The Hag of the Mist because of her presence in wet areas, or the Hag of the Dribble because of the versions where her mouth is dripping with blood.
Unhappy with the lack of beer in heaven, the Bavarian angel never returned when sent on a mission back on earth. To this day, he sits at The Hofbräuhaus bar in Munich, enjoying his brew.
Sometimes called the Devil’s Stone, the ruins of the former Mödling Castle is said to be haunted by a demonic bird-like entity, screeching at night as an omen of death and disaster.
Could a beer festival be haunted? Many have spoken about the ghost of an old brewer at Nockherberg haunting the beer festival, creating havoc to retaliate to what his descendants did to his brew.
After her public death in the tower of the Munich Frauenkirche, many have claimed to have seen the ghost of Fanny appearing at her death anniversary wearing white.
What really happened around the Pollingsried Chapel, and its supposed plague cemetery? Is there really a curse around the area? As far as the ringing of the bells can be heard?
Searching for its name, the utburd ghost from Norwegian folklore haunts the forests, waters and houses its parents left them to die. For the most part, they remained in folk tales, but sometimes, the stories about the dead children got real life consequences.
Perhaps one of the most well known figures from Irish mythology is the Banshee, the omen of death, wailing as death comes to a house. But where does she come from? And what does she want from the dead?
Before meeting a vampire in Transylvania, a short story places Jonathan Harket facing the undead outside of Munich. Could it have a connection to the village that according to legend, vanished suddenly in the middle ages.
One of the dark entities on the emerald island, there is the Death Coach who comes to collect the souls of the dead. Pulled by headless horses, the Cóiste Bodhar stops at nothing before its mission is complete, and misfortune happens upon those getting in its way.
