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An imp is a European mythological being frequently described in folklore and superstition. The word may perhaps derive from the term ympe, used to denote a young grafted tree.
Imps are often described as troublesome and mischievous more than seriously threatening or dangerous, and as lesser beings rather than more important supernatural beings. The attendants of the devil are sometimes described as imps. They are usually described as lively and having small stature.
Etymology
[edit]The Old English noun impa meant a young shoot or scion of a plant or tree, and later came to mean the scion of a noble house, or a child in general.[1] Starting in the 16th century, it was often used in expressions like "imps of serpents", "imp of hell", "imp of the devil", and so on; and by the 17th century, it came to mean a small demon, a familiar of a witch. The Old English noun and associated verb impian appear to come from an unattested Late Latin term *emputa (impotus is attested in the Salic law), the neuter plural of Ancient Greek: ἔμϕυτος 'natural, implanted, grafted'.[2]
History
[edit]
Unlike the Christian folklore, demons in Germanic legends were not necessarily always evil. Imps were often mischievous rather than evil or harmful. In some religions, they were attendants of the gods.[3]
The Lincoln Imp
[edit]
A legend in Lincolnshire dating to the 14th-century recounts that the devil, being annoyed with the completion of the cathedral, paid a visit, accompanied by two imps who proceeded to wreak havoc in the building. An angel appeared and ordered them to stop. One turned to throw a rock at the angel and was instantly petrified.
For the tiniest angel, with amethyst eyes,
And hair spun like gold, 'fore the alter [sic] did rise,
Pronouncing these words in a dignified tone
"O impious imp, be ye turned to stone!"[4]
While his companion fled, the unfortunate imp remains enslaved by the Angel Choir at the east end of the cathedral.[5] The imp is also depicted on the emblem of the local football team Lincoln City F.C. They are also nicknamed The Imps.
Other descriptions
[edit]Imps are often shown as small in stature and not good-looking. Their behaviour is described as being wild and uncontrollable, much the same as fairies', and in some cultures they are considered the same beings, both sharing the same sense of free spirit and enjoyment of all things fun. It was later in history that people began to associate fairies as being good and imps as being malicious and evil. However, both creatures were fond of pranks and misleading people. Most of the time, these pranks were harmless fun, but some could be upsetting and harmful, such as the switching of babies or leading travelers astray in places unfamiliar to them. Although imps are often thought of as being immortal, they can be damaged or harmed by certain weapons and enchantments, or be kept out of people's homes by wards.
Imps were also portrayed as lonely little creatures in search of human attention, using jokes and pranks to attract human friendship. This often backfired when people became annoyed with the imp's endeavours, usually driving it away.
Even if the imp was successful in getting the friendship it sought, it still often played pranks on its friend, either out of boredom or simply because this was the nature of the imp. This trait led to using the word “impish” for someone who loves pranks and practical jokes. Eventually, it came to be believed that imps were the familiar spirit servants of witches and warlocks, where the little demons served as spies and informants. During the time of the witch hunts, supernatural creatures such as imps were sought out as proof of witchcraft, though often the so-called imp was merely a black cat, a lizard, a toad or some other form of uncommon pet.[6]
Objects
[edit]Imps have also been described as being “bound” or contained in some sort of object such as a sword or a crystal ball. In other cases, imps were simply kept in a certain object, and then summoned only when their masters had need of them. Some even had the ability to grant their owner's wishes, much like a genie. This was the object of the 1891 story The Bottle Imp by Robert Louis Stevenson, which told of an imp contained in a bottle that would grant the owner their every wish, but their soul would be sent to Hell if they didn't sell the bottle to a new owner before their death.
Culture
[edit]Imps can be found in art and architecture throughout the world, most of the time carefully and painstakingly hidden and only being found by the most interested and observant of people.[clarification needed]
See also
[edit]References
[edit]- ^ Chisholm, Hugh, ed. (1911). . Encyclopædia Britannica (11th ed.). Cambridge University Press.
- ^ Oxford English Dictionary, 1st edition, 1899, s.v. 'imp'
- ^ Monaghan, Patricia. "Imp", The Encyclopedia of Celtic Mythology and Folklore, Infobase Publishing, 2014, p.250 ISBN 9781438110370
- ^ O'Neill, Susan. Folklore of Lincolnshire, The History Press, 2012 ISBN 9780752482392
- ^ "The Lincoln Imp". Lincolnshire - Unexplained Myths. BBC.
- ^ William Godwin (1876). "Lives of the Necromancers". p. 17.
External links
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from Grokipedia
An imp is a small, mischievous supernatural creature from European folklore, often portrayed as a diminutive demon or goblin-like being with features such as horns, wings, a tail, and sharp claws, known for playing pranks and serving as a witch's familiar.[1]
Originating in Germanic folklore as "lesser goblins," imps entered English traditions during the Middle Ages, where they were associated with minor malevolence rather than outright evil, frequently disguising themselves as animals to interact with humans.[1][2]
In demonology and mysticism, imps were viewed as feeble entities capable of performing tasks for their summoners, such as causing petty harm or fetching items, though their temperament blended fairy-like whimsy with demonic trickery.[1][3]
Notable examples include the Lincoln Imp, a carved stone figure in Lincoln Cathedral symbolizing local legend, and various tales where imps tempt or torment individuals through harmless yet annoying antics.[2]
Origins and Etymology
Etymology
The term "imp" derives from Middle English impe, denoting a young shoot or graft of a tree, which itself stems from Old English impa or impe, meaning the same, and the verb impian, "to graft in."[4][5] This Old English usage traces back to Proto-West Germanic impōn and Proto-Germanic impōną, referring to the act of grafting or implanting, likely borrowed into early Germanic languages from Vulgar Latin imputō ("to graft"), ultimately from Ancient Greek émphytos ("implanted" or "innate"), combining en- ("in") and phytós ("planted").[6] In medieval English texts, the word evolved to signify "offspring" or "scion," particularly of a noble lineage, metaphorically extending the botanical sense of a grafted shoot to human progeny by the late 15th century.[4] By the 16th century, this metaphorical usage broadened to describe mischievous or wayward children, and further to "demonic progeny" or a minor devilish entity, often as an "imp of the devil."[4] Although there may have been minor influences from Latin roots like impōnō ("to place upon" or "implant") in classical botanical or rhetorical contexts, the primary development remained within Germanic linguistic traditions.[6] The earliest connotations linking "imp" to supernatural mischief appear in 14th-century English folklore compilations, where it begins to denote small, troublesome spirits akin to offspring of evil.[7] By the 17th century, the term solidified as a noun for a diminutive demon or sprite in literary and theological works.[4] Related variations persist in other Germanic languages, emphasizing the small, "grafted" or offshoot-like nature: in German, Imp (for the creature) derives from English but shares the grafting root in impfen ("to inoculate," literally "to graft"); in Dutch, impje serves as a diminutive for a little imp or sprite, echoing the childlike or minor entity sense.[8]Historical Origins
In Germanic folklore, imps emerged as mischievous household spirits akin to kobolds, which originated in medieval High German traditions as protective yet prankish entities associated with homes and mines, often embodying neutral or ambivalent forces rather than outright malevolence.[9] During the Middle Ages, these pagan figures were integrated into Christian demonology, reinterpreted as minor devils or fallen angels in 12th- and 13th-century theological and moral texts, including bestiaries that cataloged supernatural beings to illustrate sin and temptation.[10] By the 15th and 16th centuries, imps gained prominence in accounts of witch trials across Europe, where they were depicted as demonic familiars—small, subservient spirits provided by the Devil to aid witches in malefic acts, such as suckling from a witch's mark or executing curses. This portrayal is evident in accounts of witch trials and influential demonological treatises like the Malleus Maleficarum (1487), which described such spirits as essential companions in witchcraft, feeding on the witch and enabling supernatural harm.[11] By the Renaissance, imps had fully evolved from their pagan roots as nature or household spirits into thoroughly Christianized evil entities, symbolizing the demonic hierarchy's lowest ranks and reinforcing ecclesiastical views of spiritual warfare against heresy and sorcery.[12]Characteristics
Physical Description
Imps are typically depicted in European folklore and demonology as small, humanoid creatures, diminutive in stature, with distorted and grotesque features including horns, tails, bat-like wings, and clawed feet.[13] These forms emphasize their status as lesser infernal beings, subordinate to larger demons in hierarchical accounts of hellish entities.[13] Variations in their appearance are noted in medieval grimoires, where imps are often described with black or red skin, contributing to their menacing yet comical aspect.[14] In accounts from English witch trials, imps frequently shapeshift into animals such as black dogs or cats, appearing as small, spotted, or unusually colored creatures to serve as familiars.[15] Gender is ambiguous in many depictions, though they are frequently portrayed as male; 16th-century woodcuts illustrate them as grotesque, child-like figures with exaggerated demonic attributes like oversized heads and pointed ears.[15]Behavior and Abilities
In folklore, imps are typically depicted as possessing a mischievous and malevolent temperament, delighting in pranks, sabotage, and temptation to lead humans astray, though they demonstrate loyalty when serving as familiars to witches by offering minor magical assistance.[1] These lesser demons often engage in petty disruptions, such as souring milk, tangling hair, or misleading travelers, reflecting their wild and uncontrollable nature rooted in Germanic traditions.[16] Despite their malevolent inclinations, imps could form pacts with individuals, providing aid in exchange for servitude or souls.[3] Imps possess a range of supernatural abilities, including shape-shifting into various animal or human forms to facilitate deception or evasion, invisibility to act as unseen spies, and conjuring fire.[1] These powers enable them to perform subtle acts of mischief or support their masters without direct confrontation, often manifesting in folklore as fleeting shadows or disguised creatures.[17] In some accounts, their shape-shifting draws from physical forms like small animals, allowing seamless integration into human environments for scouting or sabotage.[17] In 17th-century witchcraft accounts, particularly from English trials, imps served as familiars bound to witches through pacts, suckling blood from so-called "witch's marks"—insensitive spots on the body believed to be teats for demonic nourishment—and in return performing tasks like household chores, scouting enemies, or inflicting harm on behalf of their mistress. These imps, often appearing as animals or small humanoids, provided practical aid such as fetching items or spying, but their loyalty was conditional on the witch's continued offerings.[18] Trial records from places like Salem and Lancashire describe imps deriving sustenance this way while executing commands to torment victims.[18] Imps exhibit notable weaknesses, rendering them vulnerable to holy symbols like crosses, which repel or harm them due to their demonic essence; iron, a traditional fairy-repellent that extends to imp lore as a material disrupting their supernatural presence; and exorcism rituals, which can bind or banish them.[19] In demonological texts such as the 17th-century Lesser Key of Solomon, lesser demons like imps are subdued through protective circles, incantations, and sigils during summoning, emphasizing their susceptibility to ritualistic containment and expulsion.[20] These vulnerabilities underscore the precarious balance in folklore between an imp's cunning and its ultimate subjugation by sacred or mundane forces.[19]Folklore and Legends
The Lincoln Imp
The legend of the Lincoln Imp originates from a 14th-century English folktale associated with Lincoln Cathedral, where the Devil dispatched two mischievous imps to sow discord across northern England. After reportedly twisting the spire of Chesterfield's St Mary and All Saints Church, the imps arrived in Lincoln, drawn by the grandeur of the cathedral. One imp entered the sacred space, engaging in acts of disruption such as tripping the bishop during services, teasing the choirboys, and shattering stained-glass windows with glee.[21][22][23] As the imp perched defiantly on a column in the Angel Choir, celestial angels intervened, rebuking its antics and transforming it into stone to halt its chaos, while the second imp fled in terror. The resulting artifact is a carved stone grotesque, approximately 12 inches tall, depicting a cross-legged figure with a half-human, half-animal form—ears like a bat's, claws, and a mischievous grin—positioned high on the north side between two arches in the cathedral's Angel Choir, about 20 feet above the floor. Dating to the 13th or early 14th century, this sculpture likely predates the legend itself but was retroactively linked to it, embodying medieval Gothic motifs where demonic figures served as apotropaic symbols to ward off evil and affirm the triumph of divine order over chaos in church architecture.[21][22][24] By the 19th century, the Lincoln Imp had evolved into a potent emblem of Lincolnshire pride, largely revived through the efforts of local jeweler James Ward Usher, who patented its image for silverware and souvenirs starting in 1880, transforming a obscure carving into a commercial icon. This resurgence fueled its adoption on the city's coat of arms and inspired widespread cultural references, including pub names like The Lincoln Imp, tourism campaigns highlighting cathedral visits, and merchandise such as replicas, keyrings, and badges that draw visitors annually to the site. Today, it stands as a enduring symbol of playful defiance and regional identity, underscoring the cathedral's role in preserving medieval folklore amid modern heritage efforts.[24][25][26]Other European Accounts
In German folklore, Heinze appears as a mischievous household spirit akin to a kobold, featured in 16th-century tales where it disrupts domestic life through pranks and chaos unless placated with offerings like food or drink. This entity, often depicted as a diminutive figure, embodies the ambivalent nature of such spirits, providing aid in chores when respected but sowing discord—such as spilling milk or tangling tools—when neglected.[27] Accounts from 16th-century English witch trials in Essex describe imps as animal familiars that assisted witches in malefic acts, with one notable example being "Sathan," which manifested as a toad or mouse to torment victims.[28] In the 1566 Chelmsford trial, for instance, accused witch Agnes Waterhouse confessed to employing Sathan, a shapeshifting imp given to her by another witch, which caused harm like killing livestock after receiving blood offerings.[29] These imps were seen as demonic intermediaries, suckling from witches' marks and executing curses, reflecting broader beliefs in pacts that bound humans to infernal agents.[28] In 15th-century French and Italian demonologies, imps were characterized as lowly servants of superior demons like Lucifer, dispatched to facilitate pacts between humans and the infernal hierarchy.[30] Texts from this era, influenced by inquisitorial treatises, depict imps as minor entities—often invisible or animal-like—that sealed diabolical contracts by collecting signatures in blood or delivering temptations, underscoring their function in the orchestrated temptations of Satan.[12] These accounts emphasized imps' subordinate status, aiding higher demons in corrupting souls through subtle deceptions rather than overt power.[30]Cultural Representations
In Art and Symbols
Imps have been depicted in medieval church architecture as grotesque figures carved into misericords and stonework, often serving as moral warnings against sin and temptation. These representations typically portray imps as small, horned, winged creatures with mischievous or malevolent expressions, embodying chaotic forces that lure the faithful astray. Similarly, the Lincoln Imp, a cross-legged stone grotesque perched above the Angel Choir in Lincoln Cathedral, exemplifies this tradition as a 13th-century symbol of demonic mischief subdued by divine order.[31] During the Renaissance, imps featured prominently in illustrated grimoires as engravings accompanying descriptions of witchcraft and demonic rituals. In Francesco Maria Guazzo's Compendium Maleficarum (1608), detailed woodcuts show imps—classified among minor demons—as familiars aiding witches in sabbaths and incantations, often depicted as small, animal-like entities attending sorcerers in shadowy scenes. These illustrations, blending textual demonology with visual allegory, reinforced imps' role as intermediaries between humans and infernal powers. In English folk artifacts, imps inspired protective objects like hagstones, naturally holed pebbles strung on cords and hung in homes to ward off malevolent spirits believed to cause misfortune. By the 19th century, imp motifs appeared in pottery and jewelry, reflecting a blend of folklore and decorative whimsy; Staffordshire figurines often molded impish devils in earthenware, while brooches and pendants incorporated grotesque imp designs as talismans against evil. Symbolically, imps in 19th-century Gothic Revival art evoked temptation and the grotesque sublime, reviving medieval motifs to explore humanity's darker impulses amid industrialization. Artists and architects, drawing from Romantic ideals, used imp figures in sculptures and ornaments to symbolize moral peril, as seen in ornate church restorations where such grotesques heightened the dramatic tension between beauty and horror.In Literature and Modern Media
In early modern literature, imps appeared as mischievous or demonic spirits serving higher powers. In Johann Wolfgang von Goethe's Faust (Part I, 1808), a fragmentary scene titled "Two Imps and Amor" depicts a pair of impish figures engaging in playful yet infernal antics alongside the god of love, illustrating their role as minor aides in a grand demonic scheme.[32] Similarly, William Shakespeare's The Tempest (1611) features Ariel, an airy spirit often interpreted as imp-like due to his prankish obedience to Prospero and shape-shifting pranks on the shipwrecked nobles, drawing from folklore traditions of lively, subordinate sprites. The 19th century saw imps integrated into gothic and Victorian narratives, often blending horror with whimsy. Edgar Allan Poe's short story "The Imp of the Perverse" (1845) personifies the imp as a metaphorical force driving irrational, self-destructive behavior, culminating in the narrator's confession of murder under its influence, a seminal example of psychological gothic horror. In Victorian fairy tales, imps frequently merged with pixie-like figures, appearing in scientific fantasies that used them to explore natural wonders; for instance, works like those discussed in Melanie Keene's analysis portray imps as framing devices in educational tales, softening their demonic edges into teachable tricksters amid elves and gnomes.[33] In 20th- and 21st-century media, imps evolved into summonable antagonists in fantasy genres. Role-playing games such as Dungeons & Dragons (first edition, 1974) define imps as diminutive devils that serve as familiars for warlocks, capable of polymorphing into beasts like rats or spiders for stealthy reconnaissance and poison stings in combat.[34] Video game series like Diablo (1996 onward) depict imps as swarming, fireball-hurling demons in hellish realms, low-tier foes that harass players in early acts, emphasizing their role as disposable infernal minions.[35] Contemporary portrayals reflect a cultural shift toward humor, transforming imps from purely malevolent to comedic or relatable figures. In children's literature, Henry Herz's When You Give an Imp a Penny (2016) parodies classic cautionary tales by showing an imp's chain of escalating demands after receiving a coin, leading to chaotic but lighthearted mischief that entertains young readers.[36] Animated series like Helluva Boss (2019–present) feature imps as underdog protagonists in a satirical hell bureaucracy, running an assassination agency with slapstick humor and interpersonal drama, highlighting their evolution into endearing, flawed anti-heroes in modern entertainment. This softening mirrors broader trends in media, where imps symbolize playful rebellion rather than unmitigated evil.References
- https://en.wiktionary.org/wiki/imp#Etymology_1
- https://en.wiktionary.org/wiki/impfen