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Chapter 5. The Underworld 132 peer through an open window. Inside the house where the dance was being held, she saw different animals, such as foxes, geese, wolves, bears, etc., cavorting about the place, and she recognized these animals as being the fylgja of the people attending the dance. All the animals dancing in the room reflected the personalities of the people there. These animals were also known to appear in dreams, and this is very well documented in both folk-tale and in the sagas. In modern folk-lore research, the fylgja is sometimes called the dream soul. Kvideland and Sehmsdorf in Nordic Folklore give this description of the modern concept of the fylgja which apparently is nowadays commonly mixed tightly with “conscious thought” or the hugham (ON hugr = “consciousness” or “thought”): “Although the hugham (variant spelling) and the fylge (variant spelling) often have the same appearance, the hug and hugham lead very unstable lives between the individual and the surroundings and can be consciously controlled, while the fylgje and vor(d) are passive and people have very little control over them.” 29 The fylgja had an intimate connection with an individual so that there was no separation until the death of the body, and in some cases the connection remained after a period of time even after death, particularly, if there was some unfinished business. That the fylgja was attached to the individual, as opposed to the hamingja or kynfylgja whose connection to the individual was through one’s lineage, is well attested. In Iceland, the fylgja was often described as being an animal which closely represented the individual’s personality, but in Sweden and the Shetlands, the fylgja was usually described as a doppelgänger, or an exact, otherworldly, duplicate of the individual. People with the “second-sight” were able to see this double (either as an animal or a person) and could tell much about an individual’s personality from it. In Robert Kirk’s The Secret Commonwealth this being is described as the “co-walker” and throughout the northern lands there were many traditions surrounding it. Walking a person to the door upon leaving was a common custom in all countries with a large population of Germanic/ Celtic ancestry which had its roots in allowing the fylgja out so that it did not become separated from the individual for separation could mean death. Seeing one’s own fylgja or that of another often meant that death was immanent under certain conditions “If a person arrived immediately following the vardöger (fylgja), he or she was going to die; if some time elapsed, the person would live a long life.” 30 29 Bente Alvers, ”The Concept of Soul in Nordic Folklore,” in Kvideland and Sehmsdorf, eds., Nordic Folklore, 1989, p. 121. 30 ibid., p. 118.
Chapter 5. The Underworld 133 In folk tradition, the fylgja may also have been the vehicle for soul-travel during sleep (“dreaming”) and for the Otherworld journeys of the noaide of the Samí culture although it should be mentioned that, in Norway, the dreamer did not always travel in the shape of a animal. 31 Additionally, the fate of the individual and his fylgja were so closely tied that if the fylgja was injured during travel so also did the individual suffer. The only apparent difference between traveling during sleep and traveling voluntarily into the Otherworld was that during sleep the individual was only passively attending the dream-events, and during a noaide’s journey, the noaide or shaman was consciously aware and had control over his own behavior. Both the fylgja and hamingja, in function, had close ties to the Underworld and, no matter how they are described as beings, which is often confusing to the student of tradition and folk-lore, acted in ways very distinct from one another. The hamingja in its role as “guardian” as it is often described was a direct link through the line of ancestors to the source of life. In itself, it did not “store” power, but depending on an individual’s ability to disseminate power, functioned as a distributor. The fylgja, in its role, worked in tandem with an individual, like a guardian angel in the pop-Christian sense, to help lead him into situations which may have been of benefit from the standpoint of power. Such situations might have dealt with health, prosperity, or knowledge. Later on during the era of the Inquisition, individuals who had a good personal relationship with their fylgja often called these beings their “fetches.” An accused woman during a witch trial in 1660 described the fylgja or vor(d) thus: “There is a vord in people’s breasts, which goes out at night when they are asleep. And if an evil spirit comes and prevents it from coming back again, that person will lose his mind unless it returns in a day or two.” 32 The vor(d) is a protector of a person’s health and well-being and is a Swedish word for “fylgja.” Caring for the ancestral line was important to virtually all the ancient Northern Europeans because of the need to maintain connections to the source of all power/ luck which they knew to be deep in the Underworld. According to this line of logic no individual could truly function independently of the entire system; each had a role to play in the overall scheme of things. The “systems theories” now being applied in 20 th century scientific thought is little more than an inevitable extension of this age-old Heathen logic. The ancient Germanic peoples, however, realized that 31 In most of the Scandinavian stories about a dreamer traveling in his sleep, the dreamer perceives himself to still be human whereas a witness to the event (often another dreamer) sees the traveler as an animal such as a bird, butterfly, wolf, etc. This differs from how a noaide perceives himself while traveling which is either as an animal or a man-spirit. 32 Østberg, Kristian Svartboka (Oslo) 1925, p. 84.
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Bil Linzie Drinking at the Well of
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Contents List of Figures . . . . .
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Preface I don’t consider this vol
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Preface vi relations with the past,
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Chapter 1 World Views Recently, I m
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Chapter 1. World Views 3 will infor
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Chapter 1. World Views 5 fantasy, m
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Chapter 1. World Views 7 Occasional
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Chapter 1. World Views 9 even “ba
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Chapter 1. World Views 11 religious
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Chapter 1. World Views 13 confronta
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Chapter 1. World Views 15 the reali
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Chapter 1. World Views 17 skills an
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Chapter 2. Connections 19 in fact,
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Chapter 2. Connections 21 etc. is t
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Chapter 2. Connections 23 A third t
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Chapter 2. Connections 25 beings li
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Chapter 2. Connections 27 parts go
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Chapter 2. Connections 29 off” th
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Chapter 2. Connections 31 Dreams, v
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Chapter 2. Connections 33 The ritua
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Chapter 2. Connections 35 had an un
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Chapter 2. Connections 37 response
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Chapter 2. Connections 39 to Christ
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Chapter 2. Connections 41 lögr, m.
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Chapter 2. Connections 43 To create
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Chapter 2. Connections 45 In early
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Chapter 2. Connections 47 names wer
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Chapter 2. Connections 49 success o
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Chapter 2. Connections 51 The spiri
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Chapter 2. Connections 53 own linea
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Chapter 2. Connections 55 with many
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Chapter 2. Connections 57 to intera
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Chapter 3. Midgard 59 There are end
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Chapter 3. Midgard 61 from the scie
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Chapter 3. Midgard 63 In the tripar
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Chapter 3. Midgard 65 and in some p
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Chapter 3. Midgard 67 Northern Euro
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Chapter 3. Midgard 69 after the Chr
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Chapter 3. Midgard 71 “Earth wors
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Chapter 3. Midgard 73 he perished w
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Chapter 3. Midgard 75 driven out wh
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Chapter 3. Midgard 77 exchange both
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Chapter 3. Midgard 79 of Eve, or of
Page 91 and 92: Chapter 3. Midgard 81 The benefits
Page 93 and 94: Chapter 3. Midgard 83 the animals (
Page 95 and 96: Chapter 3. Midgard 85 The concept o
Page 97 and 98: Chapter 3. Midgard 87 have taken th
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Page 121 and 122: Chapter 5. The Underworld 111 only
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Page 125 and 126: Chapter 5. The Underworld 115 the e
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Page 151 and 152: Chapter 6 The Sky By far the most d
Page 153 and 154: Chapter 6. The Sky 143 permeates ev
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Page 161 and 162: Chapter 6. The Sky 151 and and open
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Page 167 and 168: Chapter 6. The Sky 157 to the Gods
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Page 171 and 172: Chapter 6. The Sky 161 a kingdom. T
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Chapter 7. At the Well of Urð 183
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Chapter 8 The Making of a Seiðman
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Chapter 8. The Making of a Seiðman
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Bibliography 233 [22] Hazlitt, W. C
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Appendix A The Ásatrú-Folk Manife
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Appendix A. The Ásatrú-Folk Manif
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