Harold : the Last of the Saxon Kings — Complete - Baron Edward Bulwer Lytton Lytton

NOTE (H)

The Fylgia, or Tutelary Spirit.

This lovely superstition in the Scandinavian belief is the more remarkable because it does not appear in the creed of the Germanic Teutons, and is closely allied with the good angel, or guardian genius, of the Persians. It forms, therefore, one of the arguments that favour the Asiatic origin of the Norsemen.

The Fylgia (following, or attendant, spirit) was always represented as a female. Her influence was not uniformly favourable, though such was its general characteristic. She was capable of revenge if neglected, but had the devotion of her sex when properly treated. Mr. Grenville Pigott, in his popular work, entitled “A Manual of Scandinavian Mythology,” relates an interesting legend with respect to one of these supernatural ladies:

A Scandinavian warrior, Halfred Vandraedakald, having embraced Christianity, and being attacked by a disease which he thought mortal, was naturally anxious that a spirit who had accompanied him through his pagan career should not attend him into that other world, where her society might involve him in disagreeable consequences. The persevering Fylgia, however; in the shape of a fair maiden, walked on the waves of the sea after her viking’s ship. She came thus in sight of all the crew; and Halfred, recognising his Fylgia, told her point blank that their connection was at an end for ever. The forsaken Fylgia had a high spirit of her own, and she then asked Thorold “if he would take her.” Thorold ungallantly refused; but Halfred the younger said, “Maiden, I will take thee.” [284]

In the various Norse Saga there are many anecdotes of these spirits, who are always charming, because, with their less earthly attributes, they always blend something of the woman. The poetry embodied in their existence is of a softer and more humane character than that common with the stern and vast demons of the Scandinavian mythology.

NOTE (I)

The Origin of Earl Godwin.

Sharon Turner quotes from the Knytlinga Saga what he calls “an explanation of Godwin’s career or parentage, which no other document affords;” viz.—“that Ulf, a Danish chief, after the battle of Skorstein, between Canute and Edmund Ironsides, pursued the English fugitives into a wood, lost his way, met, on the morning, a Saxon youth driving cattle to their pasture, asked him to direct him in safety to Canute’s ships, and offered him the bribe of a gold ring for his guidance; the young herdsman refused the bribe, but sheltered the Dane in the cottage of his father (who is represented as a mere peasant), and conducted him the next morning to the Danish camp; previously to which, the youth’s father represented to Ulf, that his son, Godwin, could never, after aiding a Dane to escape, rest in safety with his countrymen, and besought him to befriend his son’s fortunes with Canute.” The Dane promised, and kept his word; hence Godwin’s rise. Thierry, in his “History of the Norman Conquest,” tells the same story, on the authority of Torfaeus, Hist. Rer. Norweg. Now I need not say to any scholar in our early history, that the Norse Chronicles, abounding with romance and legend, are never to be received as authorities counter to our own records, though occasionally valuable to supply omissions in the latter; and, unfortunately for this pretty story, we have against it the direct statements of the very best authorities we possess, viz. The Saxon Chronicle and Florence Of Worcester. The Saxon Chronicle expressly tells us that Godwin’s father was Childe of Sussex (Florence calls him minister or thegn of Sussex [285]), and that Wolnoth was nephew to Edric, the all-powerful Earl or Duke of Mercia. Florence confirms this statement, and gives the pedigree, which may be deduced as follows: