A deep dive into Odin, Perchta, Gwyn ap Nudd, winter storms, and the ghostly procession said to ride the darkest nights of the year.

Every winter, as the nights sharpen and the world grows still, stories ripple across northern Europe of a fearsome, spectral procession known as the Wild Hunt.

The Wild Hunt is a wind-borne cavalcade of spirits, ancestors, gods, and ghostly riders who storm across the dark sky.

The Wild Hunt isn’t one single myth. It’s more of a widespread winter tradition that appears across Norse, Germanic, Anglo-Saxon, Welsh, and Breton cultures (Grimm 1835; Lecouteux 2016).

It’s a phenomenon tied to storms, Winter Solstice liminality, cold light, and the thinness of the veil.

People once believed:

If you heard the wind moan like a horn or felt a sudden pressure of storm clouds overhead, the Wild Hunt was riding.
If your animals acted strange or the hearth fire burned blue, the riders were passing by.
If you walked alone in the woods during a winter gale, you might just be swept up into the procession.

Across Europe, people left offerings, lit protective candles, hid indoors, or invoked winter goddesses who governed the Wild Hunt’s passing.

This article explores the mythic roots of the Wild Hunt, its variations, its leaders, its spiritual symbolism, and why this ancient phantom parade still whispers to us in the dark midwinter season.

What Is the Wild Hunt? A Winter Ghost Procession Across Europe

A pan-European myth of storm, death, ancestors, and divine power

The Wild Hunt is known by many names: Wodan’s Hunt, Hellequin’s Horde, Gwyn’s Ride, the Furious Host, the Raging Army, or the Death March.

It’s one of Europe’s oldest and most persistent winter myths.

The earliest written record may appear in medieval German chronicles from the 12th century (Orderic Vitalis 1130).

But many scholars agree that the Hunt’s roots reach back to pre-Christian Germanic, Norse, and Indo-European traditions (Turville-Petre 1964; Simek 1993).

Across cultures, the pattern is similar.

The Wild Hunt is a storm-like procession of supernatural beings, including dead souls, faeries, gods, ancestral spirits, or demonic riders, that moves across the winter sky.

Those who witness it may receive blessings…or danger…depending on the local tradition.

Some versions of the Wild Hunt emphasize terror (being snatched by spirits, omens of plague or famine). But others emphasize blessing (fertility for fields, protection, guidance for the dead).

Most agree the Hunt rides between:

Late autumn and early spring
Yule / Winter Solstice
The Twelve Nights
The full moon of midwinter
Stormy, windy nights

Its arrival marks a liminal time when the living and dead may brush closer than normal.

The Mythic Origins of the Wild Hunt

How Norse, Germanic, Celtic, and Breton traditions wove one winter myth

Norse Origins: Odin and the Einherjar

In Norse tradition, scholars tie the Hunt strongly to Odin, the All-Father, god of storms, death, and ecstatic trance (Simek 1993). Odin is often depicted with:

A spear (Gungnir)
A roaring eight-legged horse (Sleipnir)
A host of fallen warriors (the Einherjar)

The myth of Odin’s winter riding, searching for souls or leading the dead, forms one of the clearest proto-Wild Hunt narratives.

In the Ynglinga Saga, Odin is said to ride ghostlike through the air (Snorri Sturluson 1225).

Germanic Origins: Wodan’s Furious Host

In continental German lore, the Wild Hunt becomes Wodan’s Heer—Wodan’s Army or Furious Host (Grimm 1835).

The Furious Host sweeps across the winter sky with dangerous force, sometimes dragging the souls of the dead behind it.

Anglo-Saxon Roots: Wōden and the Lost Souls

The Old English version names Wōden as leader of a storm-spirit host, often appearing as:

Restless dead
Elven hosts
Ominous night-walkers

Anglo-Saxon charms (Hall 2007) reference Wōden’s power over storms, winds, and the spirit realm.

Welsh Tradition: Gwyn ap Nudd and the Hounds of Annwn

In Wales, the Wild Hunt is led by Gwyn ap Nudd, king of the fair folk and ruler of Annwn, the Otherworld (Mabinogion, ca. 12th–13th c.).

His spectral white hounds (Cŵn Annwn) howl in winter storms.

Breton & Norman Tradition: The Mesnie Hellequin

France, Brittany, and Normandy preserve the figure Hellequin, leader of the Mesnie Hellequin (Hellequin’s Host).

Hellequin’s Host is a ghostly army seen in winter (Orderic Vitalis 1130). Later folklore may link Hellequin with:

Penance
Lost souls
Wild faeries
The restless dead

This version may have influenced later medieval depictions of hellish riders and danse macabre imagery.

Who Leads the Wild Hunt? Cultural Variations

From gods to faerie queens to ancestral spirits.

Although Odin/Wodan is the most famous leader, numerous figures guide the winter procession across Europe. For example:

Odin / Wodan

Domain: Storms, death, inspiration
Sources: (Simek 1993; Turville-Petre 1964)

Odin rides at the front of the Wild Hunt, gathering souls, leading warriors, or journeying between worlds.

Frau Holle (Holda, Huldra)

Domain: Winter, women’s rites, spinning, protection
Sources: (Grimm 1835; Motz 1984)

A beloved Germanic winter goddess, Frau Holle leads a gentler version of the Wild Hunt. She is said to govern:

Snowfall
Dreams
Domestic blessings
Children’s souls

Frau Holle’s procession focuses less on terror and more on seasonal renewal.

Perchta / Berchta

Domain: Midwinter order, spinning, fate
Sources: (Lecouteux 2016; Grimm 1835)

Perchta rules the Twelve Nights and inspects households for ritual purity:

Spinning must be finished
Food offerings must be given
Children must behave

Her Hunt includes spirits, animals, and wandering souls. Those who displeased her risked frightening punishments.

Gwyn ap Nudd

Domain: Annwn (Welsh Otherworld), faeries, the dead
Sources: (Mabinogion; MacCana 1983)

Gwyn leads the Cŵn Annwn, spectral hounds whose howls foretell the passing of souls.

Herne the Hunter

Domain: The Wildwood, Windsor Forest, the dead
Sources: (Shakespeare, The Merry Wives of Windsor, 1602; Briggs 1976)

English folklore merges Herne (a ghostly antlered figure) with Wild Hunt motifs.

Diana / Herodias (Italian Folk Tradition)

Medieval records describe nocturnal women’s processions led by Diana or Herodias, sometimes linked with Wild Hunt lore (Kieckhefer 1989).

When Does the Wild Hunt Ride?

Seasonal timing, moon phases, and the liminality of winter nights.

Across European traditions, the Wild Hunt typically appears:

At the Winter Solstice (shortest day of the year)
During the Twelve Nights (Dec 25–Jan 6)
Throughout January storms
On the Cold Moon, December’s full moon
During liminal, windy nights
Between sunset and dawn

Learn more about The Spiritual Meaning of December’s Cold Moon (2025): Final Full Moon of the Year

The Hunt is a threshold event, associated with times when:

The dead draw near
Ancestors roam
Spirits stir
Divination is powerful
Veils thin

The Cold Moon is traditionally when “the Hunt rides most visibly” (Grimm 1835; Lecouteux 2016).

So, What Does the Wild Hunt Mean? Interpretations Across Time

Storm omen, soul procession, faerie cavalcade, initiation journey?

Although meanings vary, most traditions fall into a few archetypal interpretations.

A Procession of the Dead

Many scholars interpret the Hunt as a psychopomp procession. As in, a ritual journey of dead souls escorted by a divine leader (Simek 1993; Lecouteux 2016).

In this way, the host represents:

Unfinished dead
Ancestors
Fallen warriors
Children’s souls
Wandering spirits

A Storm Deity Riding the Winter Sky

Odin and Wodan are both storm gods. The Wild Hunt may reflect mythic personifications of winter storms (Lindow 2001).

In this way:

Thunder = hooves
Wind = howling hounds
Lightning = spears
Clouds = spirit riders

A Faerie Host Crossing Between Worlds

Celtic versions (especially Welsh, Breton, and Irish analogs) present the Wild Hunt as a faerie cavalcade traveling between worlds (MacCana 1983).

Faeries tend to move more freely at liminal times, especially midwinter.

A Fertility Blessing for the Land

Some agrarian traditions say households or fields blessed by the Wild Hunt may receive:

Prosperity
Fruitfulness
Protection

This mirrors other “winter processions” meant to wake the land.

A Spiritual Trial or Initiation

Mystics sometimes view the Wild Hunt as representing:

Confrontation with the shadow
Ancestral awakening
The call of intuition
Personal transformation
A symbolic “death” before rebirth

Being swept up symbolically = surrendering old identity. That kind of thing.

Signs the Wild Hunt May Be Passing (Traditional Lore)

Here are some old European folk indicators. Some traditions describe these signs of the Hunt’s presence (Grimm 1835; Briggs 1976):

Sudden gusts of wind in still air
Animals acting strangely
Fires burning blue or flickering wildly
Strange lights in the sky
Distant horns or hoofbeats
Intense dreams
Whispers in winter woods

During this time, folks traditionally stayed indoors or lit protective candles.

Try A Candle Ritual for December’s Full Cold Moon: One Flame, One Year, One Wish.

What Would Happen If You Encountered the Wild Hunt?

Blessing, danger, or a calling—depending on the tradition.

Reactions varied widely:

Dangerous Outcomes

Being carried off
Falling ill
Losing one’s way
Receiving a frightening omen

Blessed Outcomes

Being spared = divine favor
Being passed over = protection
Being gifted food, luck, or dreams
Receiving inspiration from Odin or Holle

Symbolic Outcomes

Vision-quest experience
Shadow work
Ancestral messages
Intuitive awakening

The Wild Hunt and the Cold Moon: A Liminal Crossroad

Why December’s full moon may amplify the Wild Hunt’s presence.

Many northern European winter traditions pair the Hunt with:

The Cold Moon
The longest nights
The deepest silence

During December’s full moon, the contrast of silver light against dark branches may evoke:

Ancestors drawing near
Faerie roads opening
Storm spirits roaming
The year’s final liminal gateway

Explore The Spiritual Meaning of December’s Cold Moon: Final Full Moon of the Year

Winter Protection Traditions: Candles, Ribbons, Charms

Protective folk practices for when the riders storm across the sky.

People across Europe often used:

Candlelight
Evergreen branches
Iron tools
Bells
Ribbons on livestock
Offerings of bread or grain

Lighting a candle was believed to help anchor the soul during the Hunt’s passing (Grimm 1835).

The Wild Hunt, Krampus, and St. Nicholas: Connected Threads

Where Alpine winter demons and saintly gift-bringers meet the ghostly procession.

Krampus and the Furious Host

In Alpine folklore, Krampus is part of a winter entourage known as the Perchten (Ridenour 2016). “Schiachperchten” (ugly Perchten) resemble demonic Wild Hunt riders:

Horns
Chains
Winter roaming
Nocturnal processions

Scholars note that Krampus processions echo older Wild Hunt motifs. That means roaming winter spirits, liminality, and divine judgment (Lecouteux 2016).

Go deeper: Who Is Krampus? The Dark Folklore Behind the Terrifying Christmas Demon

St. Nicholas as a Tamed Leader of the Winter Procession

In many regions, St. Nicholas replaces older pagan winter riders (Frazer 1922; Hutton 1996). His December 6th feast aligns with pre-Christian midwinter festivals.

Some scholars argue that:

St. Nicholas = Christianized winter guardian
Krampus = his “wild” pagan shadow
Together, they echo the dual nature of Wild Hunt leaders (blessing + discipline)

Learn The Real St. Nicholas: Origins, Meaning, and the Winter Saint Who Came Before Santa

The Processional Ritual Lineage

Krampuslauf and St. Nicholas parades descend from ancient midwinter processions…the same lineage as the Wild Hunt.

Symbolically:

St. Nicholas = blessing
Krampus = shadow justice
The Wild Hunt = cosmic procession containing both

Learn more: Inside Krampuslauf: The Thrilling Winter Parade of Europe’s Christmas Monster

Modern Metaphysical Interpretations of the Wild Hunt

How contemporary mystics work with the archetype.

Modern practitioners may interpret the Wild Hunt as:

Ancestral Movement

A time to honor the dead, dream of lineage, and reflect on inherited stories.

Shadow Integration

The riders mark a moment of facing inner fears and unprocessed memories.

Seasonal Reset

A symbolic “clearing wind” helping to sweep away what is old and stagnant.

Creative Inspiration

Odin’s presence may bring poetry, vision, and intuitive insight.

Working With the Energy of the Wild Hunt

Here are a handful of ways to tap into this wild energy:

Set winter candles for grounding
Journal on what inner “storms” are rising
Honor your ancestors through offerings or remembrance
Explore dream symbolism
Work with wind, bells, or sound in meditation or ritual
Reflect on what may need clearing before the year turns

When the Riders Move Through the Dark

The Wild Hunt is one of Europe’s most haunting winter myths.

It’s part storm, part spirit procession, part ancestral memory. Whether the Hunt is seen as:

A terrifying omen
A faerie cavalcade
A divine procession
Or a symbol of deep winter transformation

…it describes something essential about the season: Winter is the time when the worlds draw close.

So, when the wind rises and the branches shake, we feel that ancient stirring. The Hunt may or may not be literal, but regardless, it holds vast meaning.

It’s a reminder that winter is a time of intuition, remembrance, and the mysterious movement of spirit.

Disclaimer
This article explores historical folklore, mythology, spiritual symbolism, and cultural traditions of the Wild Hunt for educational purposes only. It is not medical, psychological, financial, legal, or professional advice. Interpretations of myth and ritual are personal and symbolic. Nothing in this post is intended to diagnose, treat, or cure any condition. Always use discernment, stay grounded in your own judgment, and consult qualified professionals for health, legal, or safety concerns.

References

Primary Sources & Medieval Texts

The Mabinogion. 12th–13th century manuscripts.

Orderic Vitalis. Historia Ecclesiastica. ca. 1130.

Snorri Sturluson. Ynglinga Saga / Heimskringla. ca. 1225.

Scholarly Works

Briggs, Katharine. A Dictionary of Fairies. London: Penguin, 1976.

Frazer, James. The Golden Bough. New York: Macmillan, 1922.

Grimm, Jacob. Teutonic Mythology. Vols. 1–4. London: George Bell & Sons, 1835.

Hall, Alaric. Elves in Anglo-Saxon England: Matters of Belief, Health, Gender and Identity. Woodbridge: Boydell Press, 2007.

Hutton, Ronald. The Stations of the Sun: A History of the Ritual Year in Britain. Oxford: Oxford University Press, 1996.

Kieckhefer, Richard. Magic in the Middle Ages. Cambridge: Cambridge University Press, 1989.

Lecouteux, Claude. The Wild Hunt: A Guide to the Lore of the Furious Host. Rochester: Inner Traditions, 2016.

Lindow, John. Norse Mythology: A Guide to the Gods, Heroes, Rituals, and Beliefs. Oxford: Oxford University Press, 2001.

MacCana, Proinsias. Celtic Mythology. New York: Hamlyn, 1983.

Motz, Lotte. “The Winter Goddess: Percht, Holda, and Related Figures.” Folklore 95, no. 2 (1984): 151–166.

Ridenour, Al. The Krampus and the Old, Dark Christmas. Portland: Feral House, 2016.

Simek, Rudolf. Dictionary of Northern Mythology. Woodbridge: D.S. Brewer, 1993.

Turville-Petre, E.O.G. Myth and Religion of the North. London: Weidenfeld & Nicolson, 1964.

What is the Wild Hunt? Winter’s Phantom Riders, Ancient Origins, and Mythic Leaders