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Anisse (Danish:[ˈne̝sə],Norwegian:[ˈnɪ̂sːə]),tomte (Swedish:[ˈtɔ̂mːtɛ]),tomtenisse, ortonttu (Finnish:[ˈtontːu]) is ahousehold spirit fromNordic folklore which has always been described as a small human-like creature wearing a red cap and gray clothing, doing house and stable chores, and expecting to be rewarded at least once a year aroundwinter solstice (yuletide), with the gift of its favorite food, theporridge.
Although there are several suggested etymologies,nisse may derive from thegiven name Niels or Nicholas, introduced 15–17th century (or earlier in medieval times according to some), hencenisse is cognate toSaint Nicholas and related to theSaint Nicholas Day gift giver to children. In the 19th century the Scandinaviannisse became increasingly associated with theChristmas season andChristmas gift giving, its pictorial depiction strongly influenced by AmericanSanta Claus in some opinion, evolving into theJulenisse .
The nisse is one of the most familiar creatures ofScandinavian folklore, and he has appeared in many works ofScandinavian literature.
Thenisse is frequently introduced to English readership as an "elf" or "gnome"; the Christmasnisse often bears resemblance to thegarden gnome.
The wordnisse is a pan-Scandinavian term.[3] Its modern usage inNorway into the 19th century is evidenced inAsbjørnsen's collection.[1][2] The Norwegiantufte is also equated tonisse ortomte.[4][5] In Danish the formhusnisse ("house nisse") also occurs.
Other synonyms include the Swedish namestomtenisse andtomtekarl[6] (cf.§ Additional synonyms). The namestomtegubbe andtomtebonde ("tomte farmer") have occurred in Sweden and parts of Norway close to Sweden.[7] The Finnishtonttu [fi] is borrowed from Swedish (cf.§ Etymology), but the Finnish spirit has gained a distinct identity and is no longer synonymous.[8][9] There is also thetonttu-ukko (lit. "house lot man") but this is a literary Christmas elf.[10]
There are also localized appellations, in andtuftekall inGudbrandsdalen andNordland regions of Norway[7] (cf.§ Dialects).
Other variants include the Swedish namestomtenisse andtomtekarl; also in Sweden (and Norwegian regions proximate to Sweden)tomtegubbe andtomtebonde ("tomte farmer"),[7] (cf.§ Additional synonyms) and§ Near synonyms (haugkall. "mound man", etc.).
The termnisse in the native Norwegian is retained in Pat Shaw Iversen's English translation (1960), appended with the parenthetical remark that it is ahousehold spirit.[11]
Various English language publications also introduce thenisse as an "elf" or "gnome".[13][a]
In the past,H. L. Braekstad [no] (1881) chose to substitutenisse with "brownie".[1][2]Brynildsen [no]'s dictionary (1927) glossednisse as 'goblin' or 'hobgoblin'.[15]
In the English editions of theHans Christian Andersen's fairy tales theDanish wordnisse has been translated as 'goblin', for example, in the tale "The Goblin at the Grocer's".[16]
Forms such astufte have been seen asdialect.Aasen noted the variant formtuftekall to be prevalent in theNordland andTrondheim areas of Norway,[4] and the tale "Tuftefolket på Sandflesa" published byAsbjørnsen is localized inTræna Municipality in Nordland.[b] Another synonym istunkall ("yard fellow"[18]) also found in the north and west.[19]
Thus ostensiblytomte prevails in eastern Norway (and adjoining Sweden),[20][7]although there are caveats attached to such over-generalizations by linguistOddrun Grønvik [no].[22][c] It might also be conceded thattomte is more a Swedish term than Norwegian.[23] InScania,Halland andBlekinge within Sweden, thetomte ornisse is also known asgoanisse (i.egodnisse, goenisse 'good nisse').[24][26]
Reidar Thoralf Christiansen remarked that the "belief in thenisse is confined to the south and east" of Norway, and theorized thenisse was introduced to Norway (fromDenmark) in the 17th century,[19] but there is already mention of "Nisse pugen" in a Norwegian legal tract c. 1600 or earlier,[27][d] andEmil Birkeli [no] (1938) believed the introduction to be as early as 13 to 14c.[27] TheNorsk Allkunnebok encyclopedia states less precisely thatnisse was introduced from Denmark relatively late, whereas native names found inNorway such astomte,tomtegubbe,tufte,tuftekall,gardvord, etc., date much earlier.[3][29]
It has repeatedly been conjectured thatnisse might be a variant of "nixie" ornix[30][31][28] but detractors includingJacob Grimm note that a nixie is awater sprite and its proper Dano-Norwegian cognate would benøkk, notnisse.[32][33]
According to Grimmnisse was a form ofNiels (or German:Niklas[e]), like various house sprites[f] that adopted humangiven names,[32][28][g] and was therefore cognate toSt. Nicholas, and related to the Christmas gift-giver.[34][35][28][h] Indeed, the common explanation in Denmark is thatnisse is the diminutive form of Niels, as Danes in 19th century used to refer to anisse as "Lille Niels" orNiels Gårdbo (gårdbo, literally "yard/farmstead dweller" is also name for a sprite).[24][18][3]
An alternate etymology derivesnisse fromOld Norseniðsi, meaning "dear little relative".[36]
Thetomte ("homestead man"),gardvord ("farm guardian"), andtunkall ("yard fellow") bear names that associated them with thefarmstead.[18] TheFinnishtonttu is also borrowed from Swedishtomte, but "later tradition no longer consider these identical".[8]
Faye also gives Dano-Norwegian formstoft-vætte ortomte-vætte.[37] These are echoed by the Swedishvätte, Norwegian Nynorskvette.
Norwegiangardvord (cf.vörðr) is a synonym fornisse,[28][38][i] or has become conflated with it.[40] Likewisetunvord, "courtyard/farmstead guardian" is a synonym.[28] Also thegårdbo ("farmyard-dweller"),[35][41][42]
Other synonyms are Norwegiangod bonde ("good farmer"),[43] Danishgod dreng ("good lad").[43] Also Danishgaardbuk ("farm buck") andhusbuk ("housebuck") where buck could mean billygoat or ram.[35][45][46]
Regionally inUppland Sweden isgårdsrå ("yard-spirit"), which being arå often takes on a female form, which might relate to Western Norwegiangarvor (gardvord).[47]
In the confines of Klepsland inEvje,Setesdal, Norway they spoke offjøsnisse ("barn gnome").[7]
Some commentators have equated or closely connected thetomte/nisse to thehaugbonde (<Old Norse:haubúi "mound dweller").[50][51] However there is caution expressed by linguist Oddrun Grønvik against completely equating thetomte/nissse with the mound dwellers of lore, called thehaugkall orhaugebonde (from theOld Norsehaugr 'mound'),[52] although the latter has become indistinguishable withtuss, as evident from the formhaugtuss.[52][j]
Thehaugbonde is said to be the ghost of the first inhabitant of the farmstead, he who cleared thetomt (house lot), who subsequently becomes its guardian.[54] Thishaugbonde has also connected with the Danish/Norwegiantuntræt (modern spelling:tuntre, "farm tree") or in Swedishvårdträd [sv] ("ward tree") cult[49][48][54] (Cf.§ Origin theories).
Another near synonym is thedrage-dukke, wheredukke denotes a "dragger" or "drawer, puller" (of luck or goods delivered to the beneficiary human), which is distinguishable from anisse since it is considered not to haunt a specific household.[46]
The story of propitiating ahousehold deity for boons in Iceland occurs in the "Story ofÞorvaldr Koðránsson the Far-Travelled" (Þorvalds þættur víðförla) and theKristni saga where the 10th century figure attended to his father Koðrán giving up worship of the heathen idol (calledármaðr or 'year-man' in the saga:spámaðr or 'prophet' in the[Þáttr]]) embodied in stone;[55] this has been suggested as a precursor to thenisse in themonograph study byHenning Frederik Feilberg,[56] though there are different opinions on what label or category should be applied to this spirit (e.g., alternatively as Old Norselandvættr "land spirit").[57]
Feilberg argued that in Christianized medieval Denmark thepuge (cog. Old Norsepuki, Germanpuk cf.Nis Puk; Englishpuck) was the common name for the ancient pagan deities, regarded as devils or fallen angels. Whereas Feilberg here only drew a vague parallel betweenpuge andnisse as nocturnally active,[56] thispuge orpuk in medieval writings may be counted as the oldest documentation ofnisse, by another name, according toHenning Eichberg.[58][35] ButClaude Lecouteux handlespuk orpuge as distinct fromniss[e].[59]
Feilberg made the fine point of distinction thattomte actually meant a planned building site (where astun was the plot with a house already built on it), so that the Swedishtomtegubbe, Norwegiantuftekall,tomtevætte, etc. originally denoted thejordvætten ("earth wights").[60] The thrust of Feilberg's argument considering the origins of thenisse was a combination of a nature spirit and an ancestral ghost (of the pioneer who cleared the land) guarding the family or particular plot.[61] The nature spirits―i.e.,tomtevætte ("site wights"),haugbue ("howe/mound dwellers"),[60] "underground wights" (undervætte, underjordiske vætte),[62] or dwarves, orvætte of the forests―originally freely moved around Nature, occasionally staying for short or long periods at people's homes, and these transitioned into house-wights (husvætte) that took up permanent residence at homes.[60] In one tale, the sprite is callednisse but is encountered but by a tree stump (not in the house like abona fidenisse), and this is given as an example of the folk-belief at its transitional stage.[63][k] But there is also the aspect of the ghost of the pioneer who first cleared the land, generally abiding in the woods or heaths he cleared, or seeking a place at the family hearth, eventually thought to outright dwelling in the home, taking interest in the welfare of the homestead, its crops, and the family members.[65]
There are two 14th centuryOld Swedish attestations to thetomta gudhane "the gods of the building site". In the "Själinna thröst" ("Comfort of the Soul"), a woman sets the table after her meal for the deities, and if the offering is consumed, she is certain her livestock will be taken care of. In theRevelations ofSaint Birgitta (Birgittas uppenbarelser), it is recorded that the priests forbade their congregation from providing offerings to thetompta gudhi or "tomte gods", apparently perceiving this to be competition to their entitlement to thetithe (Revelationes, book VI, ch. 78).[66][68][69][l] There is not enough here to precisely narrow down the nature of the deity, whether it was land spirit (tomta rå) or a household spirit (gårdsrå).[67]
Several helper-demons were illustrated in the Swedish writerOlaus Magnus's 1555 work, including the center figure of a spiritual being laboring at astable by night (cf. fig. right).[72][73] It reprints the same stable-worker picture found on the mapCarta Marina, B, k.[73] The prose annotation to the map,Ain kurze Auslegung und Verklerung (1539) writes that these unnamed beings in the stables and mine-works were more prevalent in the pre-Christian period than the current time.[75] The sector "B" of this map where the drawing occurs spannedFinnmark (under Norway) and West Lappland (under Sweden).[75] While Olaus does not explicitly give the local vernacular (Scandinavian) names, the woodcuts probably represent thetomte ornisse according to modern commentators.[76][71][35]
Later folklore says that atomte is the soul of a slave duringheathen times, placed in charge of the maintenance of the household's farmland and fields while the master was away onviking raids, and was duty-bound to continue untildoomsday.[77]
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The Norwegiannisse was no bigger than a child, dressed in gray, wearing a red, pointy hat (pikhue =pikkelhue;[78] ahue is a soft brimless hat) according toFaye.[79]
In Denmark also,nisser are often seen as long-bearded, wearing gray and a red brimless cap (hue).[80][81][64] But thenisse turned bearded is an alteration, and the traditional puristnisse is beardless as a child, according to the book byAxel Olrik and Hans Ellekilde.[82]
Thetomte, according toAfzelius's description, was about the size of a one year-old child, but with an elderly wizened face, wearing a little red cap on his head and a gray[83]wadmal (coarse woolen)[85] jacket, shortbreeches, and ordinary shoes such as a peasant would wear.[77][n][o]
Thetonttu of Finland was said to be one-eyed,[89] and likewise in Swedish-speaking areas of Finland, hence the stock phrase "Enögd som tomten" (one-eyed like the tomten).[90]
TheTomte's height is anywhere from 60 cm (2 ft) to no taller than 90 cm (3 ft) according to one Swedish-American source,[91] whereas thetomte (pl.tomtarna) were just 1aln tall (analn or Swedishell being just shy of 60 cm or 2 ft), according to one local Swedish tradition.[p][92]
Thenisse may be held to have the ability to transform into animals such as the buck-goat.[35][64] horse, or a goose.[64]
In one tale localized atOxholm [da], thenisse (here called thegaardbuk) falsely announces a cow birthing to the girl assigned to care for it, then tricks her by changing into the shape of a calf. She stuck him with a pitchfork which the sprite counted as three blows (per each prong), and avenged the girl by making her lie precarious on a plank on the barn's ridge while she was sleeping.[93][94]
For the various benefits thenisse provided for his host family (which will be elaborated below under§ As helpers), the family was expected to reward the sprite usually with porridge (subsection§ Porridge-lover below). Even in the mid-19th century, there were still Christian men who made offerings to the tomtar spirit on Christmas day. The offering (calledgifwademlön or "give them a reward") used to be pieces of wadmal (coarse wool),tobacco, and a shovelful of dirt.[25]
One is also expected to pleasenisse with gifts (cf.Blót) a traditional gift is a bowl of porridge onChristmas Eve. Thenisse was easily angered over the porridge offering. It was not only a servant who ate up the porridge meant for the sprite that incurred its wrath,[95] but thenisse was so fastidious that if it was not prepared or presented correctly using butter, he still got angry enough to retaliate.[96][97] Cf. also§ Wrath and retribution.
The Norwegian household, in order to gain favor of thenisse, sets out the Christmas Eve and Thursday evenings meal for it under a sort ofcatwalks (of the barn)[99][q] The meal consisted of sweet porridge, cake, beer, etc. But the sprite was very picky about the taste.[79] Some (later) authorities specified that it is therømmegrøt (var.rømmegraut, "sour cream porridge", usingwheat flour and/orsemolina) should be the treat to serve the Norwegiannisse.[100][101] While the rommegrøt still remained the traditional Christmas treat for Norwegian-Americans as of year 2000, Norwegian taste has shifted to preferringrice pudding (Norwegian:risengrynsgrøt, risgrøt) for Christmas, and has taken to serving it to the supposedjulenisse.[102]
Thenisse likes his porridge with a pat of butter on the top. In a tale that is often retold, a farmer put the butterunderneath the porridge. When thenisse of his farmstead found that the butter was missing, he was filled with rage and killed the cow resting in the barn. But, as he thus became hungry, he went back to his porridge and ate it, and so found the butter at the bottom of the bowl. Full of grief, he then hurried to search the lands to find another farmer with an identical cow, and replaced the former with the latter.[96][103][104]
In a Norwegian tale,[r] a maid decided to eat the porridge herself, and ended up severely beaten by thenisse. It sang the words: "Since you have eaten up the porridge for the tomte (nisse), you shall with the tomte have to dance!"[s] The farmer found her nearly lifeless the morning after.[95][q] In a Northern Danish variant, the girl behaves more appallingly, not only devouring the beer and porridge, but peeing in the mug and doing her business (i.e., defecating) in the bowl. Thenisse leaves her lying on a slab above the well.[106] The motif occurs in Swedish-speaking Finland with certain twists. In one version, the servant eats thetomte's porridge and milk to bring his master to grief, who winds up having to sell the homestead when the sprite leaves.[107]And in the legend from Nyland (Uusimaa)[t] it decides the rivalry between neighbor the Bäckars and the Smeds, the boy from the first family regains thetomte lost to the other family by intercepting the offering of milk and porridge, eating it, and defiled it in "shameful manner ". Thetomte returning from the labor of carrying seven bales of rye exclaimed some words and reverted to the old family.[108]
In Sweden, the Christmasporridge orgruel (julgröt) was traditionally placed on the corner of the cottage-house, or the grain-barn (lode), the barn, or stable; and in Finland the porridge was also put out on the grain-kiln (rin) or sauna.[109] This gruel is preferably offered withbutter orhoney.[109] This is basically the annual salary to the spirit who is being hired as "the broom for the whole year".[110] If the household neglects the gift,[109] the contract is broken, and the tomte may very well leave the farm or house.[109]
According to one anecdote, a peasant used to put out food on the stove for thetomtar ornissar. When the priest inquired as to the fate of the food, the peasant replied that Satan collects it all in a kettle in hell, used to boil the souls for all eternity. The practice was halted.[25] The bribe could also be bread, cheese, leftovers from the Christmas meal, or even clothing (cf. below).[109] A piece of bread or cheese, placed under the turf, may suffice as the bribe to thetomtar/nissar ("good nisse") according to the folklore ofBlekinge.[25]
In Denmark, it is said that thenisse ornis puge (nis pug) particularly favors sweetbuckwheat porridge (boghvedegrød), though in some telling it is just ordinary porridge or flour porridge that is requested.[111][112]
In certain areas of Sweden and Finland, the Christmas gift consisted of a set of clothing, a pair ofmittens or a pair of shoes at a minimum. InUppland (Skokloster parish [sv]), the folk generously offered a fur coat and a red cap such as was suitable for winter attire.[113]
Conversely, the commonplace motif where the "House spirit leaves when gift of clothing is left for it"[u] might be exhibited: According to one Swedish tale, a certain Danish woman (danneqwinna) noticed that her supply of meal she sifted seemed to last unusually long, although she kept consuming large amounts of it. But once when she happened to go to the shed, she spied through the keyhole or narrow crack in the door and saw the tomte in a shabby gray outfit sifting over the meal-tub (mjölkaret). So she made a new graykirtle (kjortel) for him and left it hanging on the tub. The tomte wore it and was delighted, but then sang a ditty proclaiming he will do no more sifting as it may dirty his new clothes.[86][115] A similar tale about anisse grinding grain at the mill is localized at the farmstead ofVaker [no] inRingerike, Norway. It is widespread and has been assigned Migratory Legend index ML 7015.[116][l]
According to tradition, the Norwegian[117] and Danishnisse lives thebarns of the farmstead; in Denmark, it is said the spirit starts out living in the church at first, but can be coaxed into move to one's barn.[118] A house-tomte dwelled in every home according to Swedish tradition,[119] and it is emphasized thetomte is attached to the farmstead rather than the family.[120] Thetomte is regarded as dwelling under thefloorboards of houses, stables, or barns.[121][122][v]
Thenisse will beneficially serve those he likes or those he regards as friend, doing farm-work or stable chores such as stealing hay from the neighbor (Norwegian)[117] or stealing grain (Danish).[118] The Norwegiantusse (i.e.nisse) in a tale had stolen both fodder and food for its beneficiary.[124] Similarly, thetomte, if treated well, will protect the family and animals from evil and misfortune, and may also aid the chores and farm work.[122] But it has a short temper, especially when offended,[125] and can cause life to be miserable.[122] Once insulted, thetomte will resort to mischief, braiding up the tails of cattle, etc.[114] or even kill the cow.[126]
In one anecdote, two Swedish neighboring farmers owned similar plots of land, the same quality of meadow and woodland, but one living in a red-colored, tarred house with well-kept walls and sturdyturf roof grew richer by the year, while the other living in a moss-covered house, whose bare walls rotted, and the roof leaked, grew poorer each year. Many would give opinion that the successful man had a tomte in his house.[77][128] The tomte may be seen heaving just a single straw or ear of corn with great effort, but a man who scoffed at the modest gain lost his tomte and his fortune foundered; a poor novice farmer valued each ear tomte brought, and prospered.[77][129][130] Atusse in a Norwegian tale also reverses all the goods (both fodder and food) he had carried from elsewhere after being laughed at for huffing and heaving just a ear of barley.[124]
The Norwegiannisse will gather hay, even stealing from neighbors to benefit the farmer he favors, often causing quarrels. He will also take the hay from themanger (Danish:krybbe) of other horses to feed his favorite. One of his pranks played on the milkmaid is to hold down the hay so firmly the girl is not able to extract it, and abruptly let go so she falls flat on her back; the pleasednisse then explodes into laughter. Another prank is to set the cows loose.[79] There is also a Danish tale of thenisse stealingfodder for the livestock.[132]
As the protector of the farm and caretaker of livestock, thetomte's retributions for bad practices range from small pranks like a hard strike to the ear[25] to more severe punishment like killing of livestock.[126]
The stable-hand needed to remain punctual and feed the horse (or cattle) both at 4 in the morning and 10 at night, or risk being thrashed by thetomte upon entering the stable.[25] Belief has it that one could see which horse was thetomte's favourite as it will be especially healthy and well taken care of.[133][134]
The phenomenon of various "elves" (by various names) braiding "elflocks" on themanes of horses is widespread across Europe, but is also attributed to the Norwegiannisse, where it is called the "nisse-plaits" (nisseflette) or "tusse-plaits" (tusseflette), and taken as a good sign of the sprite's presence.[135][136] Similar superstition regardingtomte (ornisse) is known to have been held in the Swedish-American community, with the taboo that the braid must be unraveled with fingers and never cut with scissors.[137]
Thetomte is also closely associated with carpentry. It is said that when the carpenters have taken their break from their work for a meal, thetomte could be seen working on the house with their little axes.[25] It was also customary in Swedish weddings to have not just the priest but also a carpenter present, and he will work on the newlyweds' abode. Everyone then listens for the noises that thetomtegubbe helping out with the construction, which is a sign that the new household has been blessed with its presence.[138]
Thenisse's irritability and vindictiveness especially at being insulted has already been discussed.[125] And its wrath cannot be taken lightly due to thenissen's immense strength despite their size.[79] They are also easily offended by carelessness, lack of proper respect, and lazy farmers.[139]
If displeased, thenisse may resort to mischiefs such as overturning buckets of milk[w], causingcream tosour, or causing the harness straps on horses to break.[140]
If he is angered, he may leave the home, and take the good luck and fortune of the family with him, or be more vindictive, even as to kill someone.[64][141]
Observance of traditions is thought to be important to the nisse, as they do not like changes in the way things are done at their farms. They are also easily offended by rudeness; farm workers swearing, urinating in the barns, or not treating the creatures well can frequently lead to a sound thrashing by the tomte/nisse. If anyone spills something on the floor in the nisse's house, it is considered proper to shout a warning to the tomte below.[citation needed]
Although thetomte (def. pl.tomtarna) were generally regarded as benevolent (compared to therå or troll), some of the tales show church influence in likening thetomte todevils. Consequently, the stories about their expulsions are recounted as "exorcisms".[142]
Any of the varioushousehold spirits across the world can be brought to comparison as a comparison to thenisse (cf.§ See also). In English folklore, there are several beings similar to thenisse, such as the Scots and Englishbrownie,Robin Goodfellow, andNorthumbrianhob.[144][145] These plus the Scottishredcap, Irishclurichaun, variousGerman household spirits such asHödeken (Hütchen),Napfhans,Puk (cog. Englishpuck), and so on and so forth are grouped together with the Scandinaviannisse ornisse-god-dreng ("good-lad") in similar lists compiled byT. Crofton Croker (1828) andWilliam John Thoms (1828).[146][147] Both name Spain's "duende", the latter claiming an exact match with the "Tomte Gubbe", explainingduende to be acontraction of "dueñodecasa" meaning "master of the house" in Spanish (Theduende lore has reached Latin America. cf.Little people (mythology) § Native American folklore).[146][147]
As for subtypes, the nisse could also take a ship for his home, and be calledskibsnisse, equivalent to Germanklabautermann,[148] and Swedishskeppstomte.[149] Also related is theNis Puk, which is widespread in the area ofSouthern Jutland/Schleswig, in the Danish-German border area.[150]
InFinland, thesauna has asaunatonttu.[151]
The household nisse/tomte later evolved into the ChristmasJultomte of Sweden andJulenisse of Denmark/Norway (Danish:Julenisserne,Norwegian:Julenissen).[152] Likewise in Finland, where thejoulutonttu of Christmas-tide developed rather late, based on thetonttu which had been introduced much earlier from Scandinavian (Swedish etc.) myth, and already attested in Finland in the writings ofMikael Agricola (16 cent.).[153]
While the original "household spirit" was no "guest" and rather a house-haunter, the modern itinerantjultomte was a reinvention of the spirit as an annual visitor bearing gifts.[109] He has also been transformed from a diminutive creature into an adult-size being.[69] In Denmark, it was during the 1840s the farm'snisse becamejulenisser, the multiple-numbered bearers ofYuletide presents, through the artistic depictions ofLorenz Frølich (1840),Johan Thomas Lundbye (1845), and H. C. Ley (1849).[154] Lundbye was one artist who frequently inserted his owncameo portraiture into his depictions of thenisse over the years (cf. fig.above).[155]
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The image shift in Sweden (to the white-bearded[156] and red-capped[157]) is generally credited to illustratorJenny Nyström's 1881 depiction of thetomte accompanying Viktor Rydberg's poem "Tomten",[x] first published in theNy Illustrerad Tidning magazine[69][158] She crafted the (facial) appearance of her tomte using her own father as her model, though she also extracted features from elderly Lappish men.[157][159]
Carl Wilhelm von Sydow (1935?) charged that the make-over of the tomte came about through a misconception or confusion with English Christmas cards featuring a red-capped and bearded Santa Claus (Father Christmas) wearing a fur coat.[160] Nyström squarely denied her depiction of the tomte had introduced adulterated foreign material, but she or others could have emulated Danish precursors like the aforementioned Hans Christian Ley in the 1850s,[161] and it is said she did construct her image based on Swedish and Danish illustrations.[162]
Herman Hofberg [sv]'s anthology of Swedish folklore (1882), illustrated by Nyström and other artists, writes in the text that thetomte wears a "pointy red hat" ("spetsig röd mössa").[163] Nyström in 1884 began illustrating thetomte handing out Christmas presents.[162]
Gradually, the commercialized version has made the Norwegianjulenisse look more and more like the "roly-poly" American Santa Claus, compared with the thin and gaunt traditional version which has not entirely disappeared.[164] The Danishjulemand impersonated by the fake-bearded father of the family wearing graykofte (glossed as acardigan (sweater) [no;cardigan] or peasant'sfrock), red hat, black belt, and wooden shoes full of straw was relatively a new affair as of the early 20th century,[165] and deviates from the traditionalnisse in many ways, for instance, thenisse of old lore is beardless like a youth or child.[82]
Also in Sweden, the forerunner Christmas gift-giver was the mythicalYule goat (Julbocken, cf.Julebukking) starting around the early 19th century,[y][166] before the advent of theJultomte.[167] Thejulbock was either a prop (straw figure) or a person dressed as goat, equipped with horns, beard, etc.[168][170] The modern version ofjuletomte is a mixture of the traditionaltomte combined with this Yule goat and Santa Claus.[69]
In later celebrations of Christmas (cf.§ Present-day), the julbock no longer took on the role as thus described, but as a sumpter beast, or rather, the animal or animals drawing the gift-loaded sleigh of thejultomte.[171][z] Meanwhile some commentators have tried to link this Christmas goat with thepair of goats hitched to the godÞórr's chariot, which flies over the sky.
As for other animals, period Christmas cards also depict thejulenisse in the company of a cat (mis)[82] Thejuletomte of the Christmas card artist's imagination, is often paired with a horse or cat, or riding on a goat or in a sled pulled by a goat.[citation needed] Thejultomte is also commonly depicted with a pig on Christmas cards.[citation needed]
In the modern conception, thejultomte,Julenisse or Santa Claus, enacted by the father or uncle, etc., in disguise, will show up and deliver asChristmas gift-bringer.[173][174] In Finland too, the Suomi version of Father Christmas will show up at the door bringing gifts to the children.[173] After dinner, the children await theJultomten orJulenisse to arrive (on a julbok-drawnsleigh), then ask them "Are there any good children here?" before passing out his gifts.[171][z]
There are still a number of differences from the American Santa Claus myth. The Scandinavian Christmasnisse does not live at the North Pole, but perhaps in a forest nearby; the Danishjulemand lives onGreenland, and the Finnishjoulupukki (in Finland he is still called theYule Goat, although his animal features have disappeared) lives inLapland; he does not come down the chimney at night, but through the front door, delivering the presents directly to the children, just like the Yule Goat did.
In Hans Christian Andersen's collection of fairy tales, thenisse appears in "The Goblin at the Grocer's"[aa] as aforementioned, as well as "The Goblin and the Woman" (Nissen og Madammen)[16][175] and "Ole Lukøje"; the churchnisse also appears in his short fantasyThe Travelling Companion.[64]
An angry tomte is featured in the popular children's book by Swedish authorSelma Lagerlöf,Nils Holgerssons underbara resa genom Sverige (The Wonderful Adventures of Nils). Thetomte turns the naughty boy Nils into atomte at the beginning of the book, and Nils then travels across Sweden on the back of a goose.[176]
Atomte stars in one of author Jan Brett's children's stories,Hedgie's Surprise.[177] When adapting the mainly English-language concept oftomten having helpers (sometimes in aworkshop),tomtenisse can also correspond to theChristmas elf, either replacing it completely, or simply lending its name to the elf-like depictions in the case of translations.
Nisser/tomte often appear inChristmas calendar TV series and other modern fiction. In some versions the tomte are portrayed as very small; in others they are human-sized. The nisse usually exist hidden from humans and are often able to usemagic.
The 2018 animated seriesHilda, as well as the graphic novel series it is based on, features nisse as a species. One nisse named Tontu is a recurring character, portrayed as a small, hairy humanoid who lives unseen in the main character's home.
The appearance traditionally ascribed to a nisse or tomte resembles that of thegarden gnome figurine for outdoors,[178] which are in turn, also calledträdgårdstomte in Swedish,[179]havenisse in Danish,hagenisse in Norwegian[180][181] andpuutarhatonttu in Finnish.[citation needed]
tonttu - ukko selvästi on kirjallislähtöinen » joulutonttu
it is argued that the current material does not give an accurate picture of their distribution in the 19th century
K demonia assumptis corporibus serviunt hominibus
Der nede ved Bøkkerdalsstranden mødte vonde Lafrantz engang en liden Tusse (Nisse) som bar paa en stor Kornsæk
As long as the farmer stayed on good terms with his nisse, all would be well --otherwise , disaster would strike . An almost- full bucket of milk would mysteriously overturn, a harness strap would break, or the cream might sour.
Myös joulutonttu on ilmiönä mel-ko nuori , vaikka tontut ovatkin osa vanhaa skandinaavista mytologiaa..
Nyström som gav honom den yttre apparitionen ; hennes egen far fick stå modell , men hon tog vissa drag i själva gestalten från gamla lappgubbar.
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