Havelok the Dane: A Legend of Old Grimsby and Lincoln

by Charles W. Whistler

This episode does not occur in the English version; but here an attack on Havelok on his return home to Denmark is made by men led by one Griffin, and this otherwise unexplainable survival of a Welsh name seems to connect the two accounts in some way that recalls the ancient legend at the back of both.

I have therefore treated the Welsh element in the story as deserving a more prominent place, at least in subsidiary incidents, than it has in the two old metrical versions. It has been possible to follow neither of these exactly, as in names and details they are widely apart; but to one who knows both, the sequence of events will, I think, be clear enough.

I have, for the same reason of the British origin of the legend, preferred the simple and apposite derivation of the name of “Curan,” taken by the hero during his servitude, from the Welsh Cwran, “a wonder,” to the Norman explanation of the name as meaning a “scullion,” which seems to be rather a guess, based on the menial position of the prince, than a translation.

For the long existence of a Welsh servile population in the lowlands of Lincolnshire there is evidence enough in the story of Guthlac of Crowland, and the type may still be found there. There need be little excuse for claiming some remains of their old Christianity among them, and the “hermit” who reads the dream for the princess may well have been a half-forgotten Welsh priest. But the mediaeval poems have Christianized the ancient legend, until it would seem to stand in somewhat the same relationship to what it was as the German “Niebelungen Lied” does to the “Volsunga Saga.”

With regard to the dreams which recur so constantly, I have in the case of the princess transferred the date of hers to the day previous to her marriage, the change only involving a difference of a day, but seeming to he needed, as explanatory of her sudden submission to her guardian. And instead of crediting Havelok with the supernatural light bodily, it has been transferred to the dream which seems to haunt those who have to do with him.

As to the names of the various characters, they are in the old versions hardly twice alike. I have, therefore, taken those which seem to have been modernized from their originals, or preserved by simple transliteration, and have set them back in what seems to have been their first form. Gunther, William, and Bertram, for instance, seem to be modernized from Gunnar, Withelm, and perhaps Berthun; while Sykar, Aunger, and Gryme are but alternative English spellings of the northern Sigurd, Arngeir, and Grim.

The device on Havelok’s banner in chapter xxi. is exactly copied from the ancient seal of the Corporation of Grimsby,[^[1]] which is of the date of Edward the First. The existence of this is perhaps the best proof that the story of Grim and Havelok is more than a romance. Certainly the Norse “Heimskringla” record claims an older northern origin for the town than that of the Danish invasion of Alfred’s time; and the historic freedom of its ships from toll in the port of Elsinore has always been held to date from the days of its founder.

The strange and mysterious “blue stones” of Grimsby and Louth are yet in evidence, and those of the former town are connected by legend with Grim. Certainly they have some very ancient if long-forgotten associations, and it is more than likely that they have been brought as “palladia” with the earliest northern settlers. A similar stone exists in the centre of the little East Anglian town of Harleston, with a definite legend of settlement attached to it; and there may be others. The Coronation Stone of Westminster and the stone in Kingston-on-Thames are well-known proofs of the ancient sanctity that surrounded such objects for original reasons that are now lost.

The final battle at Tetford, with its details, are from the Norman poem. The later English account is rounded off with the disgrace and burning alive of the false guardian; but for many reasons the earlier seems to be the more correct account. Certainly the mounds of some great forgotten fight remain in the Tetford valley, and Havelok is said to have come to “Carleflure,” which, being near Saltfleet, and on the road to Tetford, may be Canton, where there is a strong camp of what is apparently Danish type.

Those who can read with any comfort the crabbed Norman-French and Early English poetic versions will see at once where I have added incidents that may bring the story into a connected whole, as nearly as possible on the old Saga lines; and those readers to whom the old romance is new will hardly wish that I should pull the story to pieces again, to no purpose so far as they are concerned. And, at least, for a fairly free treatment of the subject, I have the authority of those previous authors whom I have mentioned.