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Fylgja

April 28, 2024

"Fylgia" redirects here. For the dragonfly genus, see Fylgia (dragonfly).

In Norse mythology, a fylgja (Old Norse: [ˈfylɡjɑ], plural fylgjur [ˈfylɡjuz̠]) is a supernatural being or spirit which accompanies a person in connection to their fate or fortune.[1] They can appear to a person in one sleep as dream-women, or appear while awake, often as a disembodied spiritual form of an enemy.

Etymology edit

The word fylgja means "to accompany".[2] The term fylgja is typically translated into English as "fetch", a similar being from Irish folklore.[3]

The term fylgja also has the meaning of "afterbirth, caul", and it has been argued by Gabriel Turville-Petre[4] (cf. § Placenta origins) that the concept of the supernatural fylgja cannot be completely dissociated from this secondary meaning; in fact, there may well be a connection to the hamr, referring to the skin used by shapeshifters (hamramr, cf. fjaðrhamr).[2][3]

Description edit

The fylgia is a ghost who associates with (or, for a lack of better word, stalks or shadows) a particular individual,[5] and may be characterized as a "guardian spirit".[6][1] However, contrary to its name meaning 'follower', it generally moves ahead, making some sort of "contact" with the individual before they arrive at some key spot.[5] And yet the fylgja will follow after the individual when that person is near death.[7]

A fylgia is sometimes associated with a particular family or clan, and is then called an ættarfylgja (pl. ættarfylgjur 'family followers'). And a closely related type of fylgia is the "dream woman", as appears in Gísla saga (Cf. § Sleep and dreams below).[8] It is contended that the Icelandic mar or mara (the folkloric "[night]mare") is a dream fylgja which has strayed from its assigned host and visiting the dreams of others, which tend to be more sinister than when visiting its usual host or ward.[9]

The fylgja is said to take on either an animal form or a female human form, and this is due to a conflation of two distinct types of spirits, according to Else Mundal; the term fylgja, she argues, was first associated with the animal spirit, then later applied to the woman-spirit type.[1]

Placenta origins edit

The Icelandic word fylgja can also mean "placenta" or "afterbirth of a child"[4] and the folkloric supernatural connection made between child and afterbirth may be the origins of the fylgja as a concept.[10] According to some, the fylgja takes on the form of whatever animal that first showed itself and consumed the newborn baby's afterbirths, hence, such creatures take on the forms of such carnivores, as mice, sheep, dogs, foxes, cats, and raptors, birds of prey, or carrion eaters.[4]

Animal forms edit

Thus, while the fylgja usually was a lady ghost, in the shape of women, it sometimes took on the shape of animals (also female animals according to Mundal[1][a]). The animal fylgja typically came in the form of a dog, but also as various other land or even sea creatures,[11]

The particular animal type that the fylgja takes on may reflect the character of the person they represent, akin to a totem animal. Hence fox-like fylgja shadowed a deceitful person, a swan-like from shadowed a beautiful woman.[12] Men who were viewed as a leader would often have fylgja to show their true character. This means that if they had a "tame nature", their fylgja would typically be an ox, goat, or boar. If they had an "untame nature" they would have fylgjur such as a fox, wolf, deer, bear, eagle, falcon, leopard, lion, or a serpent.[13]

The animal fylgja is also said to appear in front of its owner, often in dreams, and offer portents of events to come. As such it is a representation of the future itself, not the character of a person. Like a person's fate the fylgja is not changeable, nor can it improve or act on its own.[14]

Fylgjur may also "mark transformations between human and animal"[13] or shape shifting. In Egil's Saga, there are references to both Egil and Skallagrim transforming into wolves or bears, and there are examples of shape shifting in the Saga of King Hrolf Kraki, where Bodvar Bjarki turns into a bear during a battle as a last stand. These transformations are possibly implied in the saga descriptions of berserkers who transform into animals or display bestial abilities.[15]

Else Mundal has argued that the animal fylga and the woman-ghost type fylgja are of different origins, and the solitary animal fylga is actually that individual's alter ego present since birth, which perishes together when that person dies. [17]

Occurrences edit

Fylgjur usually appear in the form of an animal or a human and commonly appear during sleep, but the sagas relate that they could appear while a person is awake as well, and that seeing one's fylgja is an omen of one's impending death. When fylgjur appear in the form of women, they are then supposedly guardian spirits for people or clans (ættir). And according to Else Mundal, the female fylgja could also be considered a dís, a ghost or goddess that is attached to fate.[1]

Sleep and dreams edit

Fylgjur commonly appear during sleep.

In Gísla saga, the title hero Gísla Surrson is visited upon by two beautiful fylgjur, one bearing good omen, and the other one ill-boding and trying to edge him towards violence. These two are dream-women (draumkona), as already described, and mentioned as an example of Norse fetches by several authorities.[8][18] These two women could represent the women ancestors of Gisli's family ties, such as the ties between his wife Aud and his sister Thordis, relating to the idea of the Hamingja and Dís.[citation needed] The good 'dream-woman' and the bad here are also difficult to distinguish from the dísir according to Carolyne Larrington.[19][b]

It is hardly surprising in medieval context that a dream message should have prognosticating context, giving warning about the person's fate. Both Andy Orchard and Rudolf Simek note parallels between the concept of the female guardian hamingja—a personification of a family's or individual's fortune—and the fylgja.[21][22]

In another saga example, Atli of Otradalr dreams of a vixen leading a pack of 18 wolves. The ensuing attack was led by the "most wicked wizard in the whole of the region" (Hávarðar saga Ísfirðings, i.e. "Saga of Hávarður of Ísafjörður[23]). This is a fylgja or fetch example discussed by G. Turville-Petre, etc.[4][24]

A rare or even uniquely surviving case of the horse-fylgja occurs in Vatnsdæla saga.[25] Here, the dreamer (Ingólfr Þorsteinsson) sees himself riding on a red horse, which he optimistically regards as a good portent. But his wife disagrees, and explains the horse to be a marr (mentioned above, ≈nightmare, mare), and is a man's fetch, furthermore, the red color betrays bloody-mindedness. She unsuccessfully tries to dissuade him from attending the meeting to select the chieftain (goði), and though Ingólfr is elected, he is immediately killed by an assassinator.[26]

Waking appearances edit

The sagas also relate that they could appear while a person is awake as well, and that seeing one's fylgja is an omen of one's impending death.

Thus in Hallfreðar saga, its protagonist Hallfreðr vandræðaskáld ("the troublesome-poet") had a vision of a woman clad in armour whom he recognized to be his own fylgjukona and he perceived that her appearance signified his imminent death aboard the ship.[27]

Folktales edit

Skotta and móri edit

In Jón Árnason's classification, he placed the "fylgja" branch of stories under the broader class of "draugr" ('ghost' or "goblin stories" [28]); and under this "fylgja" branch (fylgjur or "followers"[6]) he collected many stories of ghosts which were of the female skotta and male móri types.[29] However, modern commentators have distinguished the móri and the skotta as wicked ghosts, which are separate from the fylgja.[31]

The name skotta is explained from their odd habit of wearing the faldur, the woman's headdress Icelandic national costume: instead of wearing it curved forward as she is supposed to, she wears a brown-red[c] faldur curled backward like a tail (skott, "tail"). She also wears red stockings and sucks her fingers, but, otherwise, she is dressed properly and conducts herself normally.[32][33][34]

Just as the skotta favored wearing a brown[ish] faldur, the male móri were also characterized by their wearing brown (mór) clothing, hence this particular appellation. Though the móri was also known by other names such as lalli, or goggur or by other kennings.[32][35]

See also edit

Notes edit

  1. ^ Cf. the example of the vixen representing a wizard in the Hávarðar saga Ísfirðings example below.
  2. ^ Jón Árnason's introduction to the "Fylgjur" section notes that the fylgja is also called dís, citing Fornmanna sögur II: 195.[20]
  3. ^ Icelandic: mórauð

References edit

  1. ^ a b c d e Mundal (1974), Summarized and translated @ Kvilhaug, Maria (handle:Lady of the Labyrinth). "Fylgjur – guardian spirits and ancestral mothers". Bladehoner. Retrieved 4 March 2024.
  2. ^ a b Grundy, Stephan (1998). "Shapeshifting and Berserkergang". In Poster, Carol; Utz, Richard J. (eds.). Translation, Transformation and Transubstantiation in the Late Middle Ages. Northwestern University Press. pp. 110–112. ISBN 9780810116467.
  3. ^ a b Ogden, Daniel (2021). The Werewolf in the Ancient World. Oxford University Press. p. 117. ISBN 9780192596284.
  4. ^ a b c d Turville-Petre, G. (June 1958). "Dreams in Icelandic Tradition". Folklore. 69 (2): 99. JSTOR 1258718.
  5. ^ a b c Swatos, William H., Jr.; Gissurarson, Loftur Reimar (1997). Icelandic Spiritualism: Mediumship and Modernity in Iceland. New Brunswick, NJ: Transaction Publishers. pp. 48–49. ISBN 9781412825771.
  6. ^ a b Jón Árnason, Powell (tr.) & Magnússon (tr.) (1866), p. lxxix.
  7. ^ Jón Árnason, Powell (tr.) & Magnússon (tr.) (1866), p. lxxxii.
  8. ^ a b Jón Árnason, Powell (tr.) & Magnússon (tr.) (1866), pp. lxxix–lxxx.
  9. ^ Jón Árnason, Powell (tr.) & Magnússon (tr.) (1866), p. lxxx.
  10. ^ Jón Árnason, Powell (tr.) & Magnússon (tr.) (1866), pp. lxxx–lxxxi.
  11. ^ Jón Árnason, Powell (tr.) & Magnússon (tr.) (1866), pp. lxxxi–lxxxii.
  12. ^ Jón Árnason, Powell (tr.) & Magnússon (tr.) (1866), p. lxxxi.
  13. ^ a b Andrén, Anders; Jennbert, Kristina; Raudvere, Catharina (2006). Old Norse religion in long-term perspectives; The heroized dead. Nordic Academic Press. pp. 137–138.
  14. ^ Brink, Stefan (2008). The Viking World. London: Routledge. pp. 239. ISBN 978-0-415-33315-3.[dead link]
  15. ^ "Bodvar Bjarke". Nordisk familjebok. Retrieved June 1, 2019.
  16. ^ (Review author) Brønner, Hedin (Summer 1976). "Fylgjemotiva i norrøn litteratur, Else Mundal". Scandinavian Studies. 48 (3): 335–337. JSTOR 40918612.
  17. ^ Mundal (1974), reviewed in English by Brønner.[16]
  18. ^ Turville-Petre (1958), p. 100.
  19. ^ Larrington, Carolyne (1997). "Hose". The Woman's Companion to Mythology. Pandora. p. 132. ISBN 9780044409922.
  20. ^ Jón Árnason (1862), p. 354.
  21. ^ Orchard, Andy (1997) Dictionary of Norse Myth and Legend (Cassell) ISBN 0-304-34520-2
  22. ^ Simek, Rudolf (2007) . Translated by Angela Hall. Dictionary of Northern Mythology. (D.S. Brewer) ISBN 0-85991-513-1
  23. ^ "The Story of Howard the Halt - Icelandic Saga Database". Icelandic Saga Database. Retrieved 2015-11-21.
  24. ^ Kelchner (1935), p. 20.
  25. ^ Kelchner (1935), p. 21.
  26. ^ Kelchner (1935), pp. 20–21.
  27. ^ Davidson, Hilda Roderick Ellis (2013) [1943]. The Road to Hel: A Study of the Conception of the Dead in Old Norse Literature. Cambridge University Press. p. 130. ISBN 9781107632349.
  28. ^ Jón Árnason, Powell (tr.) & Magnússon (tr.) (1866), p. lxviii.
  29. ^ Jón Árnason (1862), "2. Flokkur Draguasögur". "3. Grein. Fylgjur", pp. 354–404
  30. ^ Dempsey, Corinne G. (2017). Bridges Between Worlds: Spirits and Spirit Work in Northern Iceland. Oxford University Press. p. 28 and n18. ISBN 9780190625030.
  31. ^ Dempsey (2017), p. 28[30] quoting Swatos & Gissurarson (1997), p. 48[5]
  32. ^ a b Jón Árnason (1862), p. 359.
  33. ^ Jón Árnason, Powell (tr.) & Magnússon (tr.) (1866), p. lxxxiii.
  34. ^ Bjarnason, Brigitte (2022). Auf den Spuren von Hexern und Geistern in Island: Sagen, Mythen und Legenden. Mit Reisetipps. Hamburg: Acabus Verlag. ISBN 9783862828265.
  35. ^ Jón Árnason, Powell (tr.) & Magnússon (tr.) (1866), p. lxxxiii–lxxxiv.

Bibliography edit

  • Jón Árnason (1862). "2. Flokkur Draguasögur / 3. Grein. Fylgjur". Íslenzkar Þjóðsögur og Æfintýri. Vol. 1. Leipzig: J. C. Hinrichs. pp. 354–404.
  • Jón Árnason (1866). Icelandic Legends Collected by Jón Árnason. Translated by George E. J. Powell; Eiríkr Magnússon. London: Longman, Green, and Co. pp. lxxxix–xc.
  • Kelchner, Georgia Dunham (1935), Dreams in Old Norse Literature and their Affinites in Folklore, Cambridge University Press
  • Mundal, Else (1974), Fylgjemotiva i norrøn litteratur (in Norwegian), Oslo: Universitetsforlaget

Further reading edit

  • Andrén, Anders; Jennbert, Kristina; Raudvere, Catharina (2006) Old Norse religion in long-term perspectives (Chicago: Nordic Academic Press; pp. 137–138)
  • The Story of Howard the Halt[permanent dead link] (Icelandic Saga Database)
  • Jochens, Jenny (1996) Old Norse Images of Women (Philadelphia: University of Pennsylvania)
  • Connor Finn; The Secret of Snow. (Fictional novel involving fylgja)
  • William Friesen, 'Fylgjur in Icelandic Saga', Scandinavian Studies, 87 (2015), 255–80, doi:10.5406/scanstud.87.2.0255.
  • Zuzana Stankovitsová, 'Following up on Female fylgjur: A Re-examination of the Concept of Female fylgjur in Old Icelandic Literature', in Paranormal Encounters in Iceland 1150-1400, ed. by Miriam Mayburd and Ármann Jakobsson (Berlin: De Gruyter, 2020), pp. 245–62 ISBN 9781501513862 (cf. Zuzana Stankovitsová, '“Eru þetta mannafylgjur”: A Re-Examination of fylgjurin Old Norse Literature' (unpublished MA thesis, University of Iceland, 2015)).

April 28, 2024
fylgja, fylgia, redirects, here, dragonfly, genus, fylgia, dragonfly, norse, mythology, fylgja, norse, ˈfylɡjɑ, plural, fylgjur, ˈfylɡjuz, supernatural, being, spirit, which, accompanies, person, connection, their, fate, fortune, they, appear, person, sleep, d. Fylgia redirects here For the dragonfly genus see Fylgia dragonfly In Norse mythology a fylgja Old Norse ˈfylɡjɑ plural fylgjur ˈfylɡjuz is a supernatural being or spirit which accompanies a person in connection to their fate or fortune 1 They can appear to a person in one sleep as dream women or appear while awake often as a disembodied spiritual form of an enemy Contents 1 Etymology 2 Description 2 1 Placenta origins 2 2 Animal forms 3 Occurrences 3 1 Sleep and dreams 3 2 Waking appearances 4 Folktales 4 1 Skotta and mori 5 See also 6 Notes 7 References 8 Bibliography 9 Further readingEtymology editThe word fylgja means to accompany 2 The term fylgja is typically translated into English as fetch a similar being from Irish folklore 3 The term fylgja also has the meaning of afterbirth caul and it has been argued by Gabriel Turville Petre 4 cf Placenta origins that the concept of the supernatural fylgja cannot be completely dissociated from this secondary meaning in fact there may well be a connection to the hamr referring to the skin used by shapeshifters hamramr cf fjadrhamr 2 3 Description editThe fylgia is a ghost who associates with or for a lack of better word stalks or shadows a particular individual 5 and may be characterized as a guardian spirit 6 1 However contrary to its name meaning follower it generally moves ahead making some sort of contact with the individual before they arrive at some key spot 5 And yet the fylgja will follow after the individual when that person is near death 7 A fylgia is sometimes associated with a particular family or clan and is then called an aettarfylgja pl aettarfylgjur family followers And a closely related type of fylgia is the dream woman as appears in Gisla saga Cf Sleep and dreams below 8 It is contended that the Icelandic mar or mara the folkloric night mare is a dream fylgja which has strayed from its assigned host and visiting the dreams of others which tend to be more sinister than when visiting its usual host or ward 9 The fylgja is said to take on either an animal form or a female human form and this is due to a conflation of two distinct types of spirits according to Else Mundal the term fylgja she argues was first associated with the animal spirit then later applied to the woman spirit type 1 Placenta origins edit The Icelandic word fylgja can also mean placenta or afterbirth of a child 4 and the folkloric supernatural connection made between child and afterbirth may be the origins of the fylgja as a concept 10 According to some the fylgja takes on the form of whatever animal that first showed itself and consumed the newborn baby s afterbirths hence such creatures take on the forms of such carnivores as mice sheep dogs foxes cats and raptors birds of prey or carrion eaters 4 Animal forms edit Thus while the fylgja usually was a lady ghost in the shape of women it sometimes took on the shape of animals also female animals according to Mundal 1 a The animal fylgja typically came in the form of a dog but also as various other land or even sea creatures 11 The particular animal type that the fylgja takes on may reflect the character of the person they represent akin to a totem animal Hence fox like fylgja shadowed a deceitful person a swan like from shadowed a beautiful woman 12 Men who were viewed as a leader would often have fylgja to show their true character This means that if they had a tame nature their fylgja would typically be an ox goat or boar If they had an untame nature they would have fylgjur such as a fox wolf deer bear eagle falcon leopard lion or a serpent 13 The animal fylgja is also said to appear in front of its owner often in dreams and offer portents of events to come As such it is a representation of the future itself not the character of a person Like a person s fate the fylgja is not changeable nor can it improve or act on its own 14 Fylgjur may also mark transformations between human and animal 13 or shape shifting In Egil s Saga there are references to both Egil and Skallagrim transforming into wolves or bears and there are examples of shape shifting in the Saga of King Hrolf Kraki where Bodvar Bjarki turns into a bear during a battle as a last stand These transformations are possibly implied in the saga descriptions of berserkers who transform into animals or display bestial abilities 15 Else Mundal has argued that the animal fylga and the woman ghost type fylgja are of different origins and the solitary animal fylga is actually that individual s alter ego present since birth which perishes together when that person dies 17 Occurrences editFylgjur usually appear in the form of an animal or a human and commonly appear during sleep but the sagas relate that they could appear while a person is awake as well and that seeing one s fylgja is an omen of one s impending death When fylgjur appear in the form of women they are then supposedly guardian spirits for people or clans aettir And according to Else Mundal the female fylgja could also be considered a dis a ghost or goddess that is attached to fate 1 Sleep and dreams edit Fylgjur commonly appear during sleep In Gisla saga the title hero Gisla Surrson is visited upon by two beautiful fylgjur one bearing good omen and the other one ill boding and trying to edge him towards violence These two are dream women draumkona as already described and mentioned as an example of Norse fetches by several authorities 8 18 These two women could represent the women ancestors of Gisli s family ties such as the ties between his wife Aud and his sister Thordis relating to the idea of the Hamingja and Dis citation needed The good dream woman and the bad here are also difficult to distinguish from the disir according to Carolyne Larrington 19 b It is hardly surprising in medieval context that a dream message should have prognosticating context giving warning about the person s fate Both Andy Orchard and Rudolf Simek note parallels between the concept of the female guardian hamingja a personification of a family s or individual s fortune and the fylgja 21 22 In another saga example Atli of Otradalr dreams of a vixen leading a pack of 18 wolves The ensuing attack was led by the most wicked wizard in the whole of the region Havardar saga Isfirdings i e Saga of Havardur of Isafjordur 23 This is afylgjaor fetch example discussed by G Turville Petre etc 4 24 A rare or even uniquely surviving case of the horse fylgja occurs in Vatnsdaela saga 25 Here the dreamer Ingolfr THorsteinsson sees himself riding on a red horse which he optimistically regards as a good portent But his wife disagrees and explains the horse to be a marr mentioned above nightmare mare and is a man s fetch furthermore the red color betrays bloody mindedness She unsuccessfully tries to dissuade him from attending the meeting to select the chieftain godi and though Ingolfr is elected he is immediately killed by an assassinator 26 Waking appearances edit The sagas also relate that they could appear while a person is awake as well and that seeing one s fylgja is an omen of one s impending death Thus in Hallfredar saga its protagonist Hallfredr vandraedaskald the troublesome poet had a vision of a woman clad in armour whom he recognized to be his own fylgjukona and he perceived that her appearance signified his imminent death aboard the ship 27 Folktales editSkotta and mori edit In Jon Arnason s classification he placed the fylgja branch of stories under the broader class of draugr ghost or goblin stories 28 and under this fylgja branch fylgjur or followers 6 he collected many stories of ghosts which were of the female skotta and male mori types 29 However modern commentators have distinguished the mori and the skotta as wicked ghosts which are separate from the fylgja 31 The name skotta is explained from their odd habit of wearing the faldur the woman s headdress Icelandic national costume instead of wearing it curved forward as she is supposed to she wears a brown red c faldur curled backward like a tail skott tail She also wears red stockings and sucks her fingers but otherwise she is dressed properly and conducts herself normally 32 33 34 Just as the skotta favored wearing a brown ish faldur the male mori were also characterized by their wearing brown mor clothing hence this particular appellation Though the mori was also known by other names such as lalli or goggur or by other kennings 32 35 See also editAnima and animus Augoeides Daemon Dis Familiar spirit Fetch folklore Luonto Norns Totem Valkyrie VordrNotes edit Cf the example of the vixen representing a wizard in the Havardar saga Isfirdings example below Jon Arnason s introduction to the Fylgjur section notes that the fylgja is also called dis citing Fornmanna sogur II 195 20 Icelandic moraudReferences edit a b c d e Mundal 1974 Summarized and translated Kvilhaug Maria handle Lady of the Labyrinth Fylgjur guardian spirits and ancestral mothers Bladehoner Retrieved 4 March 2024 a b Grundy Stephan 1998 Shapeshifting and Berserkergang In Poster Carol Utz Richard J eds Translation Transformation and Transubstantiation in the Late Middle Ages Northwestern University Press pp 110 112 ISBN 9780810116467 a b Ogden Daniel 2021 The Werewolf in the Ancient World Oxford University Press p 117 ISBN 9780192596284 a b c d Turville Petre G June 1958 Dreams in Icelandic Tradition Folklore 69 2 99 JSTOR 1258718 a b c Swatos William H Jr Gissurarson Loftur Reimar 1997 Icelandic Spiritualism Mediumship and Modernity in Iceland New Brunswick NJ Transaction Publishers pp 48 49 ISBN 9781412825771 a b Jon Arnason Powell tr amp Magnusson tr 1866 p lxxix Jon Arnason Powell tr amp Magnusson tr 1866 p lxxxii a b Jon Arnason Powell tr amp Magnusson tr 1866 pp lxxix lxxx Jon Arnason Powell tr amp Magnusson tr 1866 p lxxx Jon Arnason Powell tr amp Magnusson tr 1866 pp lxxx lxxxi Jon Arnason Powell tr amp Magnusson tr 1866 pp lxxxi lxxxii Jon Arnason Powell tr amp Magnusson tr 1866 p lxxxi a b Andren Anders Jennbert Kristina Raudvere Catharina 2006 Old Norse religion in long term perspectives The heroized dead Nordic Academic Press pp 137 138 Brink Stefan 2008 The Viking World London Routledge pp 239 ISBN 978 0 415 33315 3 dead link Bodvar Bjarke Nordisk familjebok Retrieved June 1 2019 Review author Bronner Hedin Summer 1976 Fylgjemotiva i norron litteratur Else Mundal Scandinavian Studies 48 3 335 337 JSTOR 40918612 Mundal 1974 reviewed in English by Bronner 16 Turville Petre 1958 p 100 Larrington Carolyne 1997 Hose The Woman s Companion to Mythology Pandora p 132 ISBN 9780044409922 Jon Arnason 1862 p 354 Orchard Andy 1997 Dictionary of Norse Myth and Legend Cassell ISBN 0 304 34520 2 Simek Rudolf 2007 Translated by Angela Hall Dictionary of Northern Mythology D S Brewer ISBN 0 85991 513 1 The Story of Howard the Halt Icelandic Saga Database Icelandic Saga Database Retrieved 2015 11 21 Kelchner 1935 p 20 Kelchner 1935 p 21 Kelchner 1935 pp 20 21 Davidson Hilda Roderick Ellis 2013 1943 The Road to Hel A Study of the Conception of the Dead in Old Norse Literature Cambridge University Press p 130 ISBN 9781107632349 Jon Arnason Powell tr amp Magnusson tr 1866 p lxviii Jon Arnason 1862 2 Flokkur Draguasogur 3 Grein Fylgjur pp 354 404 Dempsey Corinne G 2017 Bridges Between Worlds Spirits and Spirit Work in Northern Iceland Oxford University Press p 28 and n18 ISBN 9780190625030 Dempsey 2017 p 28 30 quoting Swatos amp Gissurarson 1997 p 48 5 a b Jon Arnason 1862 p 359 Jon Arnason Powell tr amp Magnusson tr 1866 p lxxxiii Bjarnason Brigitte 2022 Auf den Spuren von Hexern und Geistern in Island Sagen Mythen und Legenden Mit Reisetipps Hamburg Acabus Verlag ISBN 9783862828265 Jon Arnason Powell tr amp Magnusson tr 1866 p lxxxiii lxxxiv Bibliography editJon Arnason 1862 2 Flokkur Draguasogur 3 Grein Fylgjur Islenzkar THjodsogur og AEfintyri Vol 1 Leipzig J C Hinrichs pp 354 404 Jon Arnason 1866 Icelandic Legends Collected by Jon Arnason Translated by George E J Powell Eirikr Magnusson London Longman Green and Co pp lxxxix xc Kelchner Georgia Dunham 1935 Dreams in Old Norse Literature and their Affinites in Folklore Cambridge University Press Mundal Else 1974 Fylgjemotiva i norron litteratur in Norwegian Oslo UniversitetsforlagetFurther reading editAndren Anders Jennbert Kristina Raudvere Catharina 2006 Old Norse religion in long term perspectives Chicago Nordic Academic Press pp 137 138 The Story of Howard the Halt permanent dead link Icelandic Saga Database Jochens Jenny 1996 Old Norse Images of Women Philadelphia University of Pennsylvania Connor Finn The Secret of Snow Fictional novel involving fylgja William Friesen Fylgjur in Icelandic Saga Scandinavian Studies 87 2015 255 80 doi 10 5406 scanstud 87 2 0255 Zuzana Stankovitsova Following up on Female fylgjur A Re examination of the Concept of Female fylgjur in Old Icelandic Literature in Paranormal Encounters in Iceland 1150 1400 ed by Miriam Mayburd and Armann Jakobsson Berlin De Gruyter 2020 pp 245 62 ISBN 9781501513862 cf Zuzana Stankovitsova Eru thetta mannafylgjur A Re Examination of fylgjurin Old Norse Literature unpublished MA thesis University of Iceland 2015 Retrieved from https en wikipedia org w index php title Fylgja amp oldid 1220903854, wikipedia, wiki, book, books, library,

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