Green children of Woolpit

364: 293:, describing an imaginary encounter with the inhabitants of a "fairy Otherworld". In a few early as well as modern readings, this other world is extraterrestrial, and the green children alien beings. The second is that it is a "garbled account" of a real event, although it is impossible to be certain whether the story as recorded is an authentic report given by the children or an "adult invention". His study of the story led Charles Oman to conclude that "there is clearly some mystery behind it all, some story of drugging and kidnapping". Medievalist Jeffrey Jerome Cohen offers a different kind of historical explanation, arguing that the story is an oblique account of the racial difference between the English and the 218:, does not believe that William or Ralph had seen the other's manuscripts when they told the story of the Green Children. He also argues that while Ralph was based approximately 40 kilometres (25 miles) from Woolpit, William "recorded it virtually from the other side of England", making it even more unlikely that the former would have had any reason to copy from the latter. Furthermore, Ralph names his sources, whereas William states he heard the tale from "unnamed persons". John Clark has suggested that it is possible that Richard de Calne was the source for both writers, and that, while William was the more distant, he was likely to have had contacts with the Augustinian 554:

fantastic all combine the common theme of "normal experience disturbed by something which cannot be fully reached or grasped through reason". Elizabeth Freeman, commenting on Ralph's account, similarly notes that his stories "commonly treated as light entertainment, are in fact united by their treatment of a common theme", albeit one being "the threat posed by outsiders to the unity of the Christian community". Carl Watkins has commented on the demonization, literally and figuratively, of the girl in William's account, while James Plumtree has viewed the narratives as twelfth century historiographic digressions "that permits a didactic theological exegesis".

520:, a book that according to William is full of "gushing and untrammeled lying". Geoffrey's history offers accounts of previous kings and kingdoms of various ethnic identities, whereas William's England is one in which all peoples are either assimilated or pushed to the boundaries. According to Cohen, the green children represent a dual intrusion into William's unified vision of England. On one hand they are a reminder of the ethnic and cultural differences between Normans and Anglo-Saxons, given the children's claim to have come from St Martin's Land, named after 70:. Eventually, they learned to eat other food and lost their green colour, but the boy was sickly and died around the time of his and his sister's baptism. The girl adjusted to her new life, but she was considered to be "very wanton and impudent". After she learned to speak English, the girl explained that she and her brother had come from a land where the sun never shone, and the light was like twilight. According to one version of the story, she said that everything there was green; according to another, she said it was called Saint Martin's Land. 596:, published posthumously in 1638. Madej notes that, as Godwin was writing fiction, he "did not treat the Woolpit tale with much earnestness, unlike R. Burton". Godwin makes a single specific reference to William of Newburgh, but Poole notes that "the level of detail derived from William of Newburgh's chapter on this prodigy is greater than Godwin's sole reference suggests". Clark elaborates on this, noting in particular that the lunar inhabitants have a veneration for Saint Martin similar to that attributed by the children to their homeland. 738: 639:, of two green children who arrived in the Spanish village of Banjos in 1887. Many details of the story very closely resemble the accounts given of the Woolpit children, such as the name of Ricardo de Calno, the mayor of Banjos who befriends the two children, strikingly similar to Richard de Calne. It is clear that Macklin's story is an invention inspired by the green children of Woolpit, particularly as there is no record of any Spanish village called Banjos. 260:

William, the children were unable to account for their arrival in Woolpit; they had been herding their father's cattle when they heard a loud noise (according to William, it was like the sound of the bells of Bury St Edmunds abbey) and suddenly found themselves by the wolf pit where they were found. Ralph says that they had become lost when they followed the cattle into a cave and, after being guided by the sound of bells, eventually emerged into our land.

473:. The Flemish mercenaries were slaughtered, and Harris suggests that there might have been violence against peaceful Flemish settlers in the area. The children may have fled and ultimately wandered to Woolpit. Disoriented, bewildered, speaking no English and dressed in unfamiliar Flemish clothes, the children would have presented a very strange spectacle to the Woolpit villagers. Harris believed that the children's colour could be explained by 667:; the green girl is the source for the title character, here a blonde girl with green eyes. The green children become a source of interest to the main character, Crispin Clare, along with some other characters from the Latin accounts of William of Newburgh, Gervase of Tilbury, and others, and Stow includes translations from those texts: these characters "have histories of loss and dispossession that echo own". 481:

accepted explanation at present" and maintains that it "certainly suggests plausible answers to many of the riddles of the Woolpit mystery". However, he concludes that "the theory of displaced Flemish orphans ... does not stand up in many respects". For instance, he suggests it is unlikely that an educated man like Richard de Calne would not have recognised the language spoken by the children as being

356:

but John Clark casts doubt on the supposed tradition that Briggs is referring to, commenting that "an identification of beans as the food of the dead is unwarranted". However, he agrees that "beans are in many cultures associated with the dead", and Madej argues that not only had broad beans "been the symbol of death and corruption since the ancient times

654:

The sun does not rise upon our countrymen; our land is little cheered by its beams; we are contented with that twilight, which, among you, precedes the sun-rise, or follows the sun-set. Moreover, a certain luminous country is seen, not far distant from ours, and divided from it by a very considerable

553:

argues that although these stories "have often been dismissed as strange folkloric diversions or playfulness", they are not random interpolations of fantasy but actually play a central role in his overall narrative. Often a reaction to the trauma of the Anarchy, Clarke says, Newburgh's musings on the

355:

has also attracted the attention of folklorists. "It is to be noticed, too, that the habitual food of the children was beans, the food of the dead", observes K. M. Briggs. She had made the same observation about the food of the dead in her 1967 book "The Fairies in English Tradition and Literature",

538:

The Green Children resurface in another story that William had been unable to tell, one in which English paninsular dominion becomes a troubled assumption rather than a foregone conclusion." The boy in particular, who dies rather than become assimilated, represents "an adjacent world that cannot be

496:

The likely core of the matter is that these very small children, herding or following flocks, strayed from their forest village, spoke little, and (in modern terms) did not know their own home address. They were probably suffering from chlorosis, a deficiency disease which gives the skin a greenish

331:

has its origins in an English aboriginal past, of which the children's story forms "the lowest stratum". However, John Clark questions Walsh's conclusions, arguing that there is no evidence of St Martin as "a figure with Otherworld connections", or to connect the children with "an atavistic harvest

319:

of English and North American folktale motifs: "Inhabitants of lower world visit mortals, and continue to live with them". Madej has similarly argued that the tale of the Green Children was part of a popular skein of imagination, "originating in the territories of England and Wales, that of passing

251:

that gave the village its name. Their skin was green, they spoke an unknown language, and their clothing was unfamiliar. Ralph of Coggeshall reports that the children were taken to the home of Richard de Calne. Ralph and William agree that the pair refused all food for several days until they came

284:

Neither Ralph of Coggeshall nor William of Newburgh offer an explanation for the "strange and prodigious" event, as William calls it, and some modern historians have the same reticence: "I consider the process of worrying over the suggestive details of these wonderfully pointless miracles in an

480:

In a follow-up article, John Clark drew attention to some problems with Harris’s use of the historical evidence, and remained unconvinced by the identification of the children as Flemings or their colour as due to green sickness. Brian Haughton describes Harris's hypothesis as "the most widely

259:

After learning to speak English, the children—Ralph says just the surviving girl—explained that they came from a land where the sun never shone and the light was like twilight. William says the girl called their home St Martin's Land; Ralph adds that everything there was green. According to

29: 827:

Madej also cites Witte in support of his suggestion that "St Martin's day (11 November) is celebrated shortly after All Saints' and All Souls' Days, and additionally, at its origin there was a much older Celtic festival, also held in honor of the dead", a conclusion disputed by

395:

by their uncle. The arsenical poisoning resulted in their colouration; they became further linked with the Woolpit children after escaping the woods, but falling into the pits before their ultimate discovery. This version of the story was known to local author and folk singer

222:. While Ralph was closer geographically, however, he was writing decades after William. Although William was writing relatively soon after the events depicted, Campbell has suggested that his writing is "hemmed around with doubts" as to what he is writing: although he states 485:. Similarly, concerning green sickness, Madej counters that much of the contemporary population should probably have suffered from the same disease, and also appeared green; "the tone of green of the children's skin must have been something unprecedented and unusual." 256:, which they consumed eagerly. The children gradually adapted to normal food and in time lost their green colour. It was decided to baptise the children, but the boy, who appeared to be the younger of the two, was sickly and died before or soon after baptism. 501:

Jeffrey Jerome Cohen proposes that the story is about racial difference, and "allows William to write obliquely about the Welsh". He argues that the green children are a memory of England's past and the conquest of the indigenous Britons by the

285:

effort to find natural or psychological explanations of what 'really,' if anything, happened, to be useless to the study of William of Newburgh or, for that matter, of the Middle Ages", says Nancy Partner, author of a study of 12th-century

310:

tells a similar story of a boy, a truant from school, who "encountered two pigmies who led him through an underground passage into a beautiful land with fields and rivers, but not lit by the full light of the sun". But the specific

510:. William of Newburgh—reluctantly, suggests Cohen—includes the story of the green children in his account of a largely unified, homogenous England. Cohen juxtaposes William of Newburgh's account of the green children with 305:

Twentieth-century scholars of folklore such as Charles Oman noted that one element of the children's accounts, the entry into a different reality by way of a cave, seems to have been quite popular. The medieval historian

122:

describing an imaginary encounter with the inhabitants of another world, perhaps subterranean or extraterrestrial, or it presents a real event in a garbled manner. The story was praised as an ideal fantasy by the English

263:

According to Ralph, the girl was employed for many years as a servant in Richard de Calne's household, where she was considered to be "very wanton and impudent". William says that she eventually married a man from

214:

While it was common for medieval chroniclers to copy others' passages verbatim—often with little or no attribution—the accounts given by the two authors differ in some details. Michał Madej, of

534:, which commemorates the Norman victory in 1066. But the children also embody the earlier inhabitants of the British Isles, the "Welsh (and Irish and Scots) who forcibly anglicized ... 721:, published in 1966, stays basically faithful to the early chroniclers. His 1994 adaptation of the story tells it from the point of view of the green girl. Fantasy/science fiction authors 546:

Historians have suggested motivations for the two monastic authors. Ruch, and Gordon, have proposed episodes such as the Green Children are comments on the main historical narrative. The

289:. Nonetheless, such explanations continue to be sought and two approaches have dominated explanations of the mystery of the green children. The first is that the narrative descends from 66:). The children, found to be brother and sister, were of generally normal appearance except for the green colour of their skin. They spoke in an unknown language and would eat only raw 268:, about 40 miles (64 km) from Woolpit, where she was still living shortly before he wrote. Based on his research into Richard de Calne's family history, the astronomer and writer 1952:

Campbell, M. B. (2016). "'Those two Green Children which Nubrigensis Speaks of in his Time, That Fell from Heaven', or the Origins of Science Fiction". In Kears, C.; Paz, J (eds.).

694:. In Maxwell's version the girl becomes an indentured servant to the lord of the manor, until a stranger named Juxon buys her freedom and takes her to an unknown destination. 89:, written in about 1189 and 1220, respectively. Between then and their rediscovery in the mid-19th century, the green children seem to surface only in a passing mention in 332:

ritual". Madej connects the hypothetical St Martin's land with the saint himself, echoing Anne Witte who had previously argued for a connection between St Martin and the

2341: 173:(c. 1136–1198), reported on the sudden and unexplained arrival in the village of two green children during one summer in the 12th century. Ralph was the abbot of 441:

In 1998 Paul Harris argued for a "down to earth" explanation of the green children in the context of 12th-century history. He identifies them as the children of

453:, just north of Bury St Edmunds, and suggests that their parents were Flemish clothworkers settled there. Furthermore, in 1173 Fornham was the site of the 768:—from the story. Composed of Milla Fay Sunde, from Norway, and Marlow Bevan from the UK, the band's music has been described as "atmospheric electropop". 228:, this can translate as along the lines of "I am compelled to believe", but literally "I am crushed sufficiently that I am forced to believe it". 2427: 323:

Martin Walsh identifies the story of the green children as "a garbled account of an atavistic harvest ritual". He considers the references to

363: 344:. He also suggests that the two children may represent, simultaneously, life and death, similarly to the near-contemporaneous tales of the 2448: 683: 2805: 646:'s 1976 poem "The Land of Saint Martin". Prynne never acknowledges this directly, however, merely alluding to it tangentially in his 462: 582:—writing in 1621—asserted that not only was the story true, but that the children had fallen from the moon. This view was shared by 404:"I was told there are still people in Woolpit who are 'descended from the green children', but nobody would tell me who they were!" 2385:"The Story About the Green Children of Woolpit According to the Medieval Chronicles of William of Newburgh and Ralph of Coggeshall" 2086:

Cohen, Jeffrey Jerome (2008). "Green Children from Another World, or the Archipelago in England". In Cohen, Jeffrey Jerome (ed.).

626:, first published in 1928, as "the norm to which all types of fantasy should conform". It was the inspiration for his only novel, 2370: 2258:

Harris, Paul (1998). "The Green Children of Woolpit: A 12th Century Mystery and its Possible Solution". In Moore, Steve (ed.).

247:), according to William of Newburgh, the villagers of Woolpit discovered two children, a brother and sister, beside one of the 2646:

Ruch, Lisa M. (2013). "Digression or Discourse? William of Newburgh's Ghost Stories as Urban Legends". In Kooper, Erik (ed.).

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in 1610 printed both Newburgh's and Coggeshall's texts of the story together for comparison. In contrast to Camden, however,

2192:

Freeman, Elizabeth (2000). "Wonders, prodigies and marvels: unusual bodies and the fear of heresy in Ralph of Coggeshall's

516: 348:. The children's pigmentation change "would symbolise the passing from death to life, the revival occurring overground". 2580:

Strangers at the Gate! Multidisciplinary Explorations of Communities, Borders, and Othering in Medieval Western Europe

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in the 1220s, drew on the account of Sir Richard de Calne of Wykes, who supposedly sheltered the children in his

20: 2472: 336:. Medieval folklore closely associated him with symbols of death, such as his being mounted on a horse—a common 675: 316: 312: 749:

The green children are the subject of a 1990 community opera performed by children and adults, composed by

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immigrants, who arrived in eastern England during the early 12th century and were later persecuted after

315:

that refers to the green children is poorly attested; E. W. Baughman lists it as the only example of his

784:

Richard de Calne died in or before 1188. In Thomas Keightley's translation he is named Richard de Caine.

449:

became king in 1154. He proposes that the children's homeland of "St Martin's Land" was the village of

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was a deep pit into which carrion was thrown to attract wolves, and then covered over with branches.

794: 397: 272:

has concluded that the girl was given the name 'Agnes' and that she married a royal official named

237: 162: 56: 2687:

Walsh, Martin W. (2000). "Medieval English Martinmesse: The Archaeology of a Forgotten Festival".

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by Crossley-Holland. The piece features lacunae for a child orchestra to insert its own material.

2909: 2812: 765: 412: 215: 2877: 1878: 1871: 2856: 2604: 714: 203:(c. 1189) is based on "reports from a number of trustworthy sources"; Ralph, writing his 2577:

Plumtree, James (2022). "Placing the Green Children of Woolpit". In Thomson, Simon C. (ed.).

2277:

Hartley-Kroeger, F. (2019). "Review of The Green Children of Woolpit, by J. Anderson Coats".

1896: 722: 647: 408: 118:

Two approaches have dominated explanations of the story of the green children: that it is a

810:—with whom Ralph of Coggeshall is known to have been acquainted—also wrote of a Derbyshire 650:, a "fairly free rendering", says critic N. H. Reeve, of William of Newburgh's Latin text: 592: 511: 429: 294: 113: 2042:

Clarke, C. A. M. (2009a). "Signs and Wonders: Writing Trauma in Twelfth-century England".

8: 2227:"Social monsters and the walking dead in William of Newburgh's Historia rerum Anglicarum" 698: 446: 423:

that the green children "fell from Heaven", an idea that seems to have been picked up by

170: 166: 165:, and was part of one of the most densely populated areas in rural England. Two writers, 82: 74: 2796: 2714: 2706: 2671: 2556: 2542: 2512: 2414: 2316: 2302: 2246: 2213: 2107: 2030: 1999: 1941: 807: 587: 474: 368: 360:... they were also associated with opposite phenomena, such as rebirth and fertility". 324: 47:

concerns two children of unusual skin colour who reportedly appeared in the village of

2209: 2914: 2835: 2816: 2782: 2754: 2731: 2718: 2651: 2634: 2584: 2563: 2457: 2418: 2406: 2323: 2306: 2294: 2263: 2250: 2217: 2178: 2114: 2091: 2072: 2051: 2034: 1976: 1957: 1908: 1901: 1882: 1852: 1833: 1826: 761: 454: 450: 392: 380: 376: 1971:

Clark, John (1999). "The Green Children: A Cautionary Tale". In Moore, Steve (ed.).

729:(in 1995) have both published short stories for adults based on the green children. 2934: 2698: 2689: 2626: 2534: 2504: 2495: 2396: 2286: 2238: 2205: 2170: 2139: 2022: 2013: 1933: 1924: 604: 600: 482: 458: 177: 2508: 2242: 1937: 2345: 628: 521: 507: 477:(also known as chlorosis or green sickness), the result of a dietary deficiency. 388: 307: 192: 158: 137: 2630: 2617:

Reeve, N. H. (2002). "Twilight Zones: J. H. Prynne's The Land of Saint Martin".

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Pagan Themes in Modern Children's Fiction: Green Man, Shamanism, Earth Mysteries

433:, published posthumously in 1638, which draws on William of Newburgh's account. 2226: 1990:

Clark, John (2006a). "'Small, Vulnerable ETs': The Green Children of Woolpit".

726: 583: 571: 469:, had landed in Suffolk, but were defeated by royal forces on the banks of the 442: 424: 286: 265: 219: 185: 108: 90: 2702: 2026: 2898: 2758: 2638: 2524: 2337: 2298: 2055: 750: 691: 660: 590:, around the same time in his science fiction story of a journey to the Moon 579: 273: 98: 2538: 2410: 2143: 1956:. Medieval Studies. Vol. 24. London: King's College. pp. 117–132. 135:, first published in 1928, and provided the inspiration for his only novel, 2774: 2477: 2365: 2318:

Hidden History: Lost Civilizations, Secret Knowledge, and Ancient Mysteries

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Cultural Diversity in the British Middle Ages: Archipelago, Island, England

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Serious Entertainments: The Writings of History in Twelfth-Century England

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tint, hence the term "green sickness". With a better diet it disappears.

466: 253: 208: 67: 2800: 2710: 2516: 2003: 1945: 1869:(1997). "The Colour Green". In Brewer, Derek; Gibson, Jonathan (eds.). 815: 470: 383:

is that they are left or taken to die in the woods—often identified as

337: 333: 181: 174: 2546: 2063:

Clarke, C. A. M. (2009b). "Writing Civil War in Henry of Huntingdon's

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Duckworth, M. (2011). "Grievous Music: Randolph Stow's Middle Ages".

811: 742: 615: 524:; the only other time William mentions that saint is in reference to 328: 196: 124: 55:, England, sometime in the 12th century, perhaps during the reign of 2578: 1617: 1615: 327:

to be significant, and sees the story as evidence that the feast of

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in the late 16th century. Briefly commenting on the story in 1586,

531: 290: 119: 2745:

Witte, A. E. (1988). "St Martin: Seasonal and Legendary Aspects".

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Oman, C. C. (1944). "The English Folklore of Gervase of Tilbury".

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Type and Motif-Index of the Folktales of England and North America

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Other commentators have suggested that the children may have been

157:, East Anglia, about seven miles (11 km) east of the town of 1765: 1612: 737: 706: 154: 150: 52: 48: 36: 1922:

Briggs, K. M. (1970), "The Fairies and the Realms of the Dead",

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The tale has been the basis for several 20th- and 21st-century

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period with the first printed edition of William of Newburgh's

427:, historian and Bishop of Hereford, in his speculative fiction 375:

A modern version of the tale links the green children with the

457:, during the civil war between King Henry II and his son "the 184:, about 26 miles (42 km) south of Woolpit. William was a 28: 1726: 1743: 1741: 1789: 1714: 1366: 682:(the earlier name for Woolpit), which was performed by the 1017: 981: 954: 635:

Author John Macklin includes an account in his 1965 book,

2428:"TGC (The Green Children) Release New Single 'Symbiotic'" 2150: 1753: 1738: 1684: 1573: 1270: 713:

by J. Anderson Coats in 2019. Children's author and poet

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uses the account of the green children in his 1980 novel

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Poole, William (2005), "The Origins of Francis Godwin's

1654: 1590: 1588: 1402: 1258: 1185: 1183: 1049: 1047: 1034: 1032: 877: 865: 2527:(1995). "The Culture of Children in Medieval England". 1549: 1354: 1306: 1294: 1224: 1222: 1168: 1158: 1156: 1143: 1141: 1139: 1137: 1122: 927: 902: 900: 898: 896: 894: 892: 855: 853: 851: 849: 97:

in 1586, and in two works from the early 17th century,

2011:

Clark, John (2006b). "Martin and the Green Children".

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in that year. It has been performed more recently in

73:

The only near-contemporary accounts are contained in

19:"Green children" redirects here. For other uses, see 2071:. Woodbridge: Boydell & Brewer. pp. 31–48. 1801: 1561: 1378: 1330: 1318: 1234: 1219: 1153: 1134: 971: 969: 889: 846: 223: 1642: 1627: 1525: 1453: 1426: 1414: 1246: 1095: 993: 939: 912: 717:has returned to the theme several times. His book 367:Illustration of the abandoned Babes in the Wood by 340:of the period—and his carrying a stick symbolising 2804: 2555: 2447: 2315: 2169: 2106: 1900: 1870: 1825: 1777: 1621: 1600: 1477: 1282: 1110: 1071: 818:world where the seasons were the other way around. 2090:. The New Middle Ages. Palgrave. pp. 75–94. 1690: 1342: 1059: 966: 622:describes the story of the green children in his 379:. Although there are differing stories, a common 2896: 2728:History and the supernatural in medieval England 1465: 642:The green children tale was the inspiration for 2473:"The Green Child by Herbert Read | Book review" 2276: 2151:Edinburgh Festival Fringe (11–31 August 1996). 1903:The Fairies in English Tradition and Literature 1732: 411:, or inhabitants of a world beneath the Earth. 199:. William states that the account given in his 2878:"The Mystery of the Green Children of Woolpit" 574:considered it a hoax. A second edition of the 2730:. Cambridge, UK: Cambridge University Press. 814:who looked for a pig in a cave, but found an 236:At harvest time one day during the reign of 161:. During the Middle Ages it belonged to the 2795: 2619:English: Journal of the English Association 2368:(September 1996). "Children from the Sky". 2279:Bulletin of the Center for Children's Books 2104: 1975:. John Brown Publishing. pp. 270–277. 987: 211:, six miles (10 km) north of Woolpit. 2105:Cosman, Pelner; Jones, Linda Gale (2008). 684:Cambridge University Amateur Dramatic Club 678:based on the story of the green children, 543:an otherness that will perish to endure". 465:, together with a large number of Flemish 436: 2400: 2262:. John Brown Publishing. pp. 81–95. 2127: 2069:Proceedings of the Battle Conference 2008 1660: 1408: 709:by Mark Bartholomew in 2006 and 2007 and 557: 463:Robert de Beaumont, 3rd Earl of Leicester 2576: 2425: 2313: 1951: 1846: 1823: 1807: 1795: 1759: 1720: 1708: 1555: 1372: 1360: 1128: 960: 736: 701:and stories, including Judith Stinton's 362: 27: 2725: 2667:"Foundlings Wrapped in a Green Mystery" 2553: 2371:Analog Science Fiction and Science Fact 2191: 2157:. Edinburgh Festival Fringe Society Ltd 2062: 2041: 1543: 1531: 1519: 1507: 1495: 1023: 2897: 2470: 2336: 2257: 2224: 2109:Handbook to Life in the Medieval World 2010: 1989: 1921: 1895: 1865: 1783: 1771: 1747: 1672: 1606: 1594: 1579: 1483: 1396: 1336: 1324: 1312: 1300: 1288: 1276: 1252: 1240: 1213: 1189: 1174: 1053: 1038: 906: 883: 871: 859: 2744: 2686: 2664: 2616: 2597: 2445: 2382: 2364: 2085: 1970: 1696: 1648: 1636: 1567: 1459: 1447: 1435: 1420: 1384: 1348: 1264: 1228: 1201: 1162: 1147: 1104: 1065: 1011: 999: 975: 948: 933: 921: 492:'s explanation is even more prosaic: 2645: 2523: 2492: 1471: 1116: 1089: 1077: 764:, took their name—and that of their 35:depicting the two green children of 2583:. Leiden: Brill. pp. 202–224. 2454:A Dictionary of British Place-Names 2342:"Nicola LeFanu: The Green Children" 1851:. Basingstoke: Palgrave Macmillan. 611:—its first publication in English. 517:The History of the Kings of Britain 13: 2803:, eds. (2003) . "Green Children". 2767: 2225:Gordon, Stephen (2 October 2015). 320:through a cave to another world". 14: 2956: 2849: 2830:Young, Francis Kendrick (2018). 2807:A Dictionary of English Folklore 2861:"The Green Children of Woolpit" 2562:. University of Chicago Press. 1816: 821: 806:Madej notes, for example, that 800: 787: 599:The tale resurfaced in the mid- 279: 242: 61: 21:Green children (disambiguation) 2650:. Amsterdam: Editions Rodopi. 2173:; Fanthorpe, Patricia (2010). 1873:A Companion to the Gawain-Poet 1685:Edinburgh Festival Fringe 1996 1622:Fanthorpe & Fanthorpe 2010 778: 225:sum obrutus ut cogerer credere 1: 2509:10.1080/0015587X.1944.9717702 2243:10.1080/03044181.2015.1078255 2210:10.1016/S0304-4181(99)00019-6 1938:10.1080/0015587X.1970.9716666 835: 711:The Green Children of Woolpit 665:The Girl Green as Elderflower 659:Australian novelist and poet 1907:. Routledge and Kegan Paul. 840: 562:The story reappeared in the 400:, who says in his 1978 book 7: 2811:(online ed.). Oxford: 2665:Smith, D. (18 March 2002). 2648:The Medieval Chronicle VIII 2600:The Man in the Moone (1638) 2456:. Oxford University Press. 2402:10.17951/rh.2020.49.117-132 2231:Journal of Medieval History 2198:Journal of Medieval History 2131:Australian Literary Studies 1774:, pp. 219–220, 222–23. 300: 10: 2961: 2554:Partner, Nancy F. (1977). 2471:Morris, O. (3 July 2010). 2426:Milligan, Kaitlin (2019). 2067:". In Lewis, C. P. (ed.). 741:The Green Children duo in 201:Historian rerum Anglicarum 144: 18: 2703:10.1080/00155870020004620 2631:10.1093/english/51.199.27 2260:Fortean Studies: Volume 4 2175:The Big Book of Mysteries 2027:10.1080/00155870600707904 1973:Fortean Studies: Volume 6 1877:. D. S. Brewer. pp. 760:An Anglo-Norwegian band, 688:Edinburgh Festival Fringe 576:Historia rerum Anglicarum 568:Historia rerum Anglicarum 419:The Anatomy of Melancholy 104:The Anatomy of Melancholy 79:Historia rerum Anglicarum 45:green children of Woolpit 2920:Legendary English people 2834:. Norwich: Lasse Press. 2314:Haughton, Brian (2007). 2044:Reading Medieval Studies 1954:Medieval Science Fiction 1824:Baughman, E. W. (1966). 771: 732: 231: 169:(died c. 1226) and 163:Abbey of Bury St Edmunds 2905:12th century in England 2813:Oxford University Press 2781:. London: Mutus Liber. 2726:Watkins, C. S. (2007). 2144:10.20314/als.e8d9ec4f7b 1992:Science Fiction Studies 988:Cosman & Jones 2008 461:". Rebel forces led by 437:Historical explanations 216:Jagiellonian University 16:Medieval English legend 2605:Philological Quarterly 746: 715:Kevin Crossley-Holland 657: 558:Publication and legacy 499: 415:suggested in his 1621 372: 224: 195:, far to the north in 40: 2779:Children from the Sky 2539:10.1093/past/148.1.48 2446:Mills, A. D. (2011). 2291:10.1353/bcc.2019.0558 1847:Bramwell, P. (2009). 1832:. De Gruyter Mouton. 740: 670:In 1996 English poet 652: 632:, published in 1935. 494: 393:poisoned with arsenic 366: 141:, published in 1935. 109:Bishop Francis Godwin 31: 2194:Chronicon Anglicanum 1733:Hartley-Kroeger 2019 603:when the folklorist 593:The Man in the Moone 512:Geoffrey of Monmouth 430:The Man in the Moone 205:Chronicum Anglicanum 153:is in the county of 114:The Man in the Moone 87:Chronicum Anglicanum 2880:. BrianHaughton.com 2859:(3 December 2019). 2797:Simpson, Jacqueline 2352:on 20 December 2011 1750:, pp. 218–219. 1582:, pp. 213–215. 1375:, pp. 237–238. 1279:, pp. 212–215. 1267:, pp. 200–202. 1026:, pp. 121–122. 963:, pp. 119–120. 936:, pp. 120–121. 624:English Prose Style 609:The Fairy Mythology 171:William of Newburgh 167:Ralph of Coggeshall 133:English Prose Style 83:Ralph of Coggeshall 75:William of Newburgh 2672:The New York Times 2530:Past & Present 2383:Madej, M. (2020). 2322:. New Page Books. 1798:, p. 119 n.8. 1723:, p. 193 n.6. 1687:, pp. 40, 67. 886:, p. 225 n.9. 874:, p. 224 n.2. 808:Gervase of Tilbury 766:charity foundation 762:The Green Children 747: 719:The Green Children 588:Bishop of Hereford 475:hypochromic anemia 402:A Slice of Suffolk 373: 369:Randolph Caldecott 295:indigenous Britons 43:The legend of the 41: 2945:Medieval children 2940:Mythological duos 2876:Haughton, Brian. 2841:978-1-9997752-3-0 2832:Suffolk Fairylore 2822:978-0-19-860766-3 2788:978-1-908097-05-7 2737:978-0-511-49625-7 2657:978-94-012-0988-5 2590:978-90-04-51191-0 2569:978-0-226-64763-0 2463:978-0-19-960908-6 2432:BroadwayWorld.com 2329:978-1-56414-897-1 2269:978-1-870870-96-2 2184:978-1-55488-779-8 2177:. Dundurn Group. 2171:Fanthorpe, Lionel 2120:978-0-8160-4887-8 2113:. Facts on File. 2097:978-0-230-60326-4 2078:978-1-84383-473-1 2065:Historia Anglorum 1963:978-0-95398-388-9 1914:978-0-415-29151-4 1888:978-0-85991-433-8 1858:978-0-23021-839-0 1839:978-3-11103-935-0 1762:, pp. 53–54. 1450:, pp. 85–88. 1315:, pp. 93–94. 1303:, pp. 90–91. 1204:, pp. 67–68. 1177:, pp. 208–9. 1092:, pp. 11–12. 1014:, pp. 49–51. 637:Strange Destinies 527:St Martin's Abbey 455:Battle of Fornham 451:Fornham St Martin 377:Babes in the Wood 39:, erected in 1977 2952: 2930:Suffolk folklore 2925:Medieval legends 2889: 2887: 2885: 2872: 2870: 2868: 2845: 2826: 2810: 2792: 2762: 2741: 2722: 2683: 2681: 2679: 2661: 2642: 2613: 2594: 2573: 2561: 2550: 2520: 2489: 2487: 2485: 2467: 2451: 2442: 2440: 2438: 2422: 2404: 2379: 2361: 2359: 2357: 2348:. 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Skeptoid.com 2857:Dunning, Brian 2851: 2850:External links 2848: 2847: 2846: 2840: 2827: 2821: 2793: 2787: 2769: 2766: 2764: 2763: 2742: 2736: 2723: 2697:(2): 231–254. 2684: 2662: 2656: 2643: 2625:(199): 27–44. 2614: 2595: 2589: 2574: 2568: 2551: 2533:(148): 48–88. 2525:Orme, Nicholas 2521: 2490: 2468: 2462: 2443: 2423: 2380: 2362: 2334: 2328: 2311: 2274: 2268: 2255: 2237:(4): 446–465. 2222: 2204:(2): 127–143. 2189: 2183: 2167: 2148: 2125: 2119: 2102: 2096: 2083: 2077: 2060: 2039: 2021:(2): 207–214. 2008: 1998:(2): 209–229. 1987: 1981: 1968: 1962: 1949: 1919: 1913: 1893: 1887: 1863: 1857: 1844: 1838: 1820: 1818: 1815: 1813: 1812: 1800: 1788: 1776: 1764: 1752: 1737: 1725: 1713: 1701: 1689: 1677: 1675:, p. 219. 1665: 1663:, p. 103. 1661:Duckworth 2011 1653: 1641: 1626: 1624:, p. 311. 1611: 1599: 1597:, p. 215. 1584: 1572: 1570:, p. 201. 1560: 1558:, p. 223. 1548: 1546:, p. 225. 1536: 1524: 1512: 1500: 1488: 1476: 1464: 1452: 1440: 1425: 1413: 1411:, p. 106. 1409:Duckworth 2011 1401: 1399:, p. 182. 1389: 1387:, p. 125. 1377: 1365: 1363:, p. 237. 1353: 1341: 1329: 1317: 1305: 1293: 1281: 1269: 1257: 1245: 1233: 1231:, p. 124. 1218: 1216:, p. 208. 1206: 1194: 1192:, p. 211. 1179: 1167: 1165:, p. 247. 1152: 1150:, p. 122. 1133: 1131:, p. 203. 1121: 1109: 1094: 1082: 1070: 1058: 1056:, p. 211. 1043: 1041:, p. 209. 1028: 1016: 1004: 992: 990:, p. 127. 980: 965: 953: 951:, p. 121. 938: 926: 924:, p. 120. 911: 909:, p. 210. 888: 876: 864: 862:, p. 216. 844: 842: 839: 837: 834: 831: 830: 820: 799: 786: 776: 775: 773: 770: 734: 731: 727:Terri Windling 725:(in 1981) and 584:Francis Godwin 572:William Camden 559: 556: 438: 435: 425:Francis Godwin 351:The eating of 302: 299: 287:historiography 281: 278: 233: 230: 220:Thetford Abbey 146: 143: 91:William Camden 15: 9: 6: 4: 3: 2: 2957: 2946: 2943: 2941: 2938: 2936: 2933: 2931: 2928: 2926: 2923: 2921: 2918: 2916: 2913: 2911: 2908: 2906: 2903: 2902: 2900: 2893: 2879: 2874: 2862: 2858: 2854: 2853: 2843: 2837: 2833: 2828: 2824: 2818: 2814: 2809: 2808: 2802: 2798: 2794: 2790: 2784: 2780: 2776: 2775:Lunan, Duncan 2772: 2771: 2760: 2756: 2752: 2748: 2743: 2739: 2733: 2729: 2724: 2720: 2716: 2712: 2708: 2704: 2700: 2696: 2692: 2691: 2685: 2674: 2673: 2668: 2663: 2659: 2653: 2649: 2644: 2640: 2636: 2632: 2628: 2624: 2620: 2615: 2611: 2607: 2606: 2601: 2596: 2592: 2586: 2582: 2581: 2575: 2571: 2565: 2560: 2559: 2552: 2548: 2544: 2540: 2536: 2532: 2531: 2526: 2522: 2518: 2514: 2510: 2506: 2502: 2498: 2497: 2491: 2480: 2479: 2474: 2469: 2465: 2459: 2455: 2450: 2444: 2433: 2429: 2424: 2420: 2416: 2412: 2408: 2403: 2398: 2394: 2390: 2389:Res Historica 2386: 2381: 2377: 2373: 2372: 2367: 2366:Lunan, Duncan 2363: 2351: 2347: 2343: 2339: 2335: 2331: 2325: 2320: 2319: 2312: 2308: 2304: 2300: 2296: 2292: 2288: 2284: 2280: 2275: 2271: 2265: 2261: 2256: 2252: 2248: 2244: 2240: 2236: 2232: 2228: 2223: 2219: 2215: 2211: 2207: 2203: 2199: 2195: 2190: 2186: 2180: 2176: 2172: 2168: 2156: 2155: 2149: 2145: 2141: 2137: 2133: 2132: 2126: 2122: 2116: 2111: 2110: 2103: 2099: 2093: 2089: 2084: 2080: 2074: 2070: 2066: 2061: 2057: 2053: 2049: 2045: 2040: 2036: 2032: 2028: 2024: 2020: 2016: 2015: 2009: 2005: 2001: 1997: 1993: 1988: 1984: 1978: 1974: 1969: 1965: 1959: 1955: 1950: 1947: 1943: 1939: 1935: 1931: 1927: 1926: 1920: 1916: 1910: 1905: 1904: 1898: 1897:Briggs, K. M. 1894: 1890: 1884: 1880: 1875: 1874: 1868: 1867:Brewer, Derek 1864: 1860: 1854: 1850: 1845: 1841: 1835: 1830: 1829: 1822: 1821: 1809: 1808:Milligan 2019 1804: 1797: 1796:Campbell 2016 1792: 1785: 1780: 1773: 1768: 1761: 1760:Bramwell 2009 1756: 1749: 1744: 1742: 1735:, p. 13. 1734: 1729: 1722: 1721:Bramwell 2009 1717: 1711:, p. 54. 1710: 1709:Bramwell 2009 1705: 1698: 1693: 1686: 1681: 1674: 1669: 1662: 1657: 1651:, p. 31. 1650: 1645: 1639:, p. 27. 1638: 1633: 1631: 1623: 1618: 1616: 1608: 1603: 1596: 1591: 1589: 1581: 1576: 1569: 1564: 1557: 1556:Plumtree 2022 1552: 1545: 1540: 1533: 1528: 1522:, p. 72. 1521: 1516: 1510:, p. 69. 1509: 1504: 1498:, p. 39. 1497: 1492: 1485: 1480: 1473: 1468: 1462:, p. 91. 1461: 1456: 1449: 1444: 1438:, p. 80. 1437: 1432: 1430: 1423:, p. 84. 1422: 1417: 1410: 1405: 1398: 1393: 1386: 1381: 1374: 1373:Haughton 2007 1369: 1362: 1361:Haughton 2007 1357: 1350: 1345: 1339:, p. 89. 1338: 1333: 1327:, p. 93. 1326: 1321: 1314: 1309: 1302: 1297: 1290: 1285: 1278: 1273: 1266: 1261: 1254: 1249: 1243:, p. 81. 1242: 1237: 1230: 1225: 1223: 1215: 1210: 1203: 1198: 1191: 1186: 1184: 1176: 1171: 1164: 1159: 1157: 1149: 1144: 1142: 1140: 1138: 1130: 1129:Baughman 1966 1125: 1119:, p. 11. 1118: 1113: 1107:, p. 90. 1106: 1101: 1099: 1091: 1086: 1080:, p. 75. 1079: 1074: 1067: 1062: 1055: 1050: 1048: 1040: 1035: 1033: 1025: 1020: 1013: 1008: 1002:, p. 83. 1001: 996: 989: 984: 977: 972: 970: 962: 961:Campbell 2016 957: 950: 945: 943: 935: 930: 923: 918: 916: 908: 903: 901: 899: 897: 895: 893: 885: 880: 873: 868: 861: 856: 854: 852: 850: 845: 824: 817: 813: 809: 803: 796: 790: 781: 777: 769: 767: 763: 758: 756: 752: 751:Nicola LeFanu 744: 739: 730: 728: 724: 720: 716: 712: 708: 705:from 1983, a 704: 700: 695: 693: 692:New York City 689: 685: 681: 677: 673: 668: 666: 662: 661:Randolph Stow 656: 651: 649: 645: 640: 638: 633: 631: 630: 625: 621: 617: 612: 610: 606: 602: 597: 595: 594: 589: 585: 581: 580:Robert Burton 577: 573: 569: 565: 555: 552: 549: 544: 533: 528: 523: 519: 518: 513: 509: 505: 498: 493: 491: 486: 484: 478: 476: 472: 468: 464: 460: 456: 452: 448: 444: 434: 432: 431: 426: 421: 420: 414: 413:Robert Burton 410: 405: 403: 399: 394: 391:—after being 390: 386: 382: 378: 370: 365: 361: 354: 349: 347: 343: 339: 335: 330: 326: 321: 318: 314: 309: 298: 296: 292: 288: 277: 275: 274:Richard Barre 271: 267: 261: 257: 255: 250: 239: 229: 226: 221: 217: 212: 210: 206: 202: 198: 194: 191: 187: 183: 179: 176: 172: 168: 164: 160: 156: 152: 142: 140: 139: 134: 130: 126: 121: 117: 115: 110: 106: 105: 100: 99:Robert Burton 96: 92: 88: 84: 80: 76: 71: 69: 58: 54: 50: 46: 38: 34: 30: 26: 22: 2892: 2882:. 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