[1] See also Skåne Gammalt Och Nytt.
[2] Similar legends are connected with a number of our churches, as the
cathedral of Trondhjem, where the Troll is called “Skalle.” Also with
Eskellsätter’s church in the department of Näs in Vermland, where the
giant architect is called Kinn, who fell from the tower when the priest
Eskil called, “Kinn, set the point right!” Again, with a church in
Norrland, where the Troll is called “Wind and Weather,” and concerning
whom the legend relates “that just as the giant was putting up the
cross, St. Olof said ‘Wind and Weather you have set the spire awry.’”
Of the church at Kallundborg in Själland, whose designer, Ebern Snare,
it is said, entered into a contract much the same as that made with the
Giant Finn by the holy Laurentius.
[3] See G. Lundgren’s Skanska Herrgårdar, Vol. I.
[4] Arild Ugerup, the character in chief of this legend, was born in
the year 1528 in the castle of Sölversborg, where his father, Axel
Ugerup, was master. When the son had passed through the parochial
school of Herrevad, and had attained to the age of manhood, he marched,
with others, to guard the old Kristian Tyrann in Kallundborg castle.
Some years later he was sent as Danish embassador, to be present at the
crowning of King Erik XIV., when he was made Knight of the Order of St.
Salvador. Later he was sent as envoy to the Russian court, and in 1587
was raised to Lord of Helsingborg, where he died in 1587, and was
buried in Ugerup (now Köpinge) church.
Another legend, in which the seeds of the pine tree were sown, comes
from Östergötland. A lady of the nobility, living in Sölberga, had a
son, who, in the battle of Stångebro took sides with King Sigismund,
and when the battle was lost had to fly the country. The aged mother
mourned deeply over her son’s absence, and besieged Duke Karl with
prayers to allow her misguided son to return home, to make her a visit,
at least.
At last he was granted permission to return and visit his mother
until—the order read, “The next harvest.” Whereupon the mother sowed
pine seeds on the fields of Sölberg, which accounts for the uncommonly
fine forests of pine even now existing on the estate.
[5] Both of these Troll treasures are now preserved at Ljungby and are
willingly shown to curious travelers. The horn is in the form of a half
circle and adorned with silver mountings. The pipe is of ivory, made so
that it may be blown from either end, and the sound from it is a single
piercing note.
When Lady Oellegard Gyllerstierna, who inherited Ljungby, married Cay
Lycke, she took the horn and pipe with her to Denmark. The evil that
soon befell Lycke was regarded by many as the consequence of Troll
curses, which followed him who took the articles from Ljungby. From
Lycke the horn came into the possession of Lord Axel Juul, whose widow
presented it to the Chancellor, Ove Juul. His son sent it to the Danish
minister, Luxdorf. Since 1691 the horn and pipe have remained
continuously at Ljungby.
In all quarters of the country similar legends are current, more or
less founded upon the Ljungby legend.
As late as the present year (1888) the translator met a gentleman,
recently from Sweden, and from the province in which Ljungby is
located, who states that the horn is still in the possession of the
owners of the Ljungby estate, and that this story concerning it is
still current and quite generally believed.
[6] Stories of elvemaidens, who have married humans, lived with them
some time and then vanished, are not uncommon in Sweden. One such from
Småland is related of a priest whose son held office under him as
curate.
One morning when the young man wakened he saw the sun streaming into
his apartment through a knot hole in the wall. Suddenly there entered,
as if on a sunbeam, a maiden, who stood before him as naked as Eve in
the garden of Eden. He hurriedly threw a cloak over the beautiful
apparition and conducted her down to his parents. Who she was or where
she came from, neither she nor any other could tell. After a time she
became the wife of the young priest and lived happily with him a number
of years. But one day he was relating to her the wonderful manner of
her coming, and to confirm his account removed the plug from the knot
hole, whereupon she instantly, as suddenly and mysteriously as she had
come, vanished, leaving him in sorrow and despair.
[7] Skurugata is a street-like chasm cut through one of the granite
mountains situated in the parish of Eksjö, in width about twenty-five
feet, with walls of rock on either side rising precipitously to the
height of 130 feet, and in length about a quarter of a Swedish mile—one
and one-half English miles. That the fertile fancies of the people have
made this wild place the resort of Trolls and other supernatural beings
is not surprising. Above the cliff lies a rock called Skuruhatt, by the
side of which is an opening into the mountain, called Sacristian, where
the heathens are said to have made offerings to their gods.
[8] Commissioned by Governor Lindehkelm and Doctor Urban Hiarne,
Bailiff Girs, of Tveta, in the province of Jönköping, went to Vising
Island in the year 1705, for the purpose of learning whether or no any
trace of the Giant’s work yet remained.
Arriving at the island he applied to three aged and trustworthy men,
from each of whom he received the same narration that has here been
presented. Accompanied by these men he went by sea along the eastern
coast of the island until he reached a high bluff, situated between the
villages of Näs and Stiby, and about a third of a mile south of
Visingborg. Here were actually two holes about fifty feet distant from
each other. Into these holes three men crept, Policeman Nils Runske
into one, and two peasants into the other. After creeping on hands and
knees some feet they found it possible to walk upright for about
thirty-four feet when the three met, the two tunnels here continuing in
a single passage, which they were not able to penetrate beyond a few
feet, because of the foul air. The passage was six feet high and eight
feet wide, but said to have been much larger seventy years earlier.
Later Girs was shown a sunken place or bog which extended from the
aforementioned bluff inland three-eighths of a mile and terminated at
the hole in Kumlaby meadow, where it is supposed Gilbertil is
imprisoned. As late as the beginning of the eighteenth century the
story was so generally credited that few or none could be found who
were not entirely convinced that Gilbertil was still, by some devilish
power, alive and laboring to free himself from his imprisonment.
[9] The inhabitants of Eksjö and thereabout relate many stories of
Trolls and the like, but these are the most complete and
characteristic.
[10] This legend is a complex of different giant stories localized at
Puke Berg—Puke Mountain. Nearly every parish has its legend, in which
the resident giant has been angered with the noise of the church bells,
and has sought to destroy his disturber. The legend of the giantess who
took the children from their plowing and bore them to her giant parent
is not confined to the Giant Puke. Similar legends are current in
Kläppe, in Oldesborg parish, in Dalland, etc.
[11] See also J. Allvini’s description of Vestbo Municipality. The same
legend is also current in Halland, with the difference that Ebbe’s lady
love is said to have resided upon an estate in Tiveden, and that the
remains of the exiled Knight now lie under a granite rock near the
entrance to Gallinge Church.
[12] Before the days of railroads and regularly equipped stage lines,
it was the duty, established by law, of the farmers and others owning
horses to, in their turn, furnish travelers with means of conveyance
from the inn of their neighborhood to the next. Upon the arrival of a
traveler at an inn a servant was dispatched to the neighbor whose turn
it was, and he was expected to promptly furnish horse, wagon and
driver.
[13] An old Götland legend, by Madame D. Kindstrand, and in the Family
Journal, elaborated by C. J. Bergman. Hop O’ My Thumb, Lick the Pot,
etc., are the names given the fingers.
[14] In Götland a Byse is the spirit of one who in life was continually
on the move around his possessions, or was so covetous of worldly goods
that even perjury did not deter him from acquiring property unjustly.
[15] When the robber’s grave was opened, in the year 1870, human bones
were found in it, strengthening the supposition that the legend is
founded on facts.
[16] In Bohuslän and in Dalland the belief is quite general that the
giants, leaving those regions, settled upon Dovre in Norway, or upon
some uninhabited island in the North Sea, and that travelers are
eagerly questioned about their former home.
[17] The belief that giants have two hats, one of which renders the
wearer invisible, and another that reveals things otherwise invisible,
is widespread in Northern Scandinavia.
[18] This legend is noteworthy as showing how time and fancy often
clothe the historical fact in mythical garb. The reader’s attention is
called to similar cases in this collection, among them the Lord of
Ugerup, Bishop Svedberg and the Devil, Lady Barbro, of Brokind, Jonas
Spits, etc.
[19] The belief in Tomts has been handed down to us through many
generations, and is widespread in Sweden. In the opinion of the writer
they are nothing more or less than an inheritance from the classical
past and a remnant of the domestic worship which the ancients bestowed
upon their family gods. Legends similar to this are related in Norway,
where the spirit is called Topvette or Tomlevette and Gardos; also in
Faroe Islands, where they are called Niagriusar, and in Germany, where
they are called Kobolde, etc.
[20] Not longer than thirty years ago a cross, said to be the one
raised on this occasion, was still standing in Norrhult.
[21] This story was found, after his death, among the papers of the
lecturer, J. Vallman. The estate of Brokind, before it came into the
possession of the family of Count Falkenberg, was owned, for about two
centuries, by the family of Night and Day. It is probable that the Lady
Barbro wrought into this legend is Lady Barbro, Erik’s daughter, wife
of Senator Mons, Johnson Night and Day, though how she was made to play
a part in the narrative is not known, as her body was not impaled in a
swamp, but rests peacefully in an elegant grave in the cathedral of
Linköping.
[22] This legend doubtless grew out of the story of the flood, in this
form relating how the mighty waters burst their bounds and were in time
again imprisoned in their beds.
[23] The wood nymph dwells in large forests, and is described as a
beautiful young woman, when seen face to face; but if her back be
turned to one it is hollow, like a dough-trough, or resembles a block
stub. Sometimes, instead of a hollow back, she is adorned with a bushy
fox tail. The sea nymph dwells, as indicated by the name, at the bottom
of seas and lakes, and is clad in a skirt so snow-white that it
sparkles in the sunlight. Over the skirt she wears a light blue jacket.
Usually her appearance is the forerunner of a storm; she is then seen
sitting upon a billow combing her golden hair.
[24] This legend is noteworthy as being the only one, as far as the
author has been able to find, in which Troll property is changed into
snakes. Usually gold is changed into shavings, and silver to pebbles
and sand; otherwise it brings disaster upon the usurper of Trolldom and
his family.
[25] As late as 1875 a farmer near Mariestad, during an epidemic among
his cattle, buried alive a cow in the ground. Whether this cruel
expedient was effective the author is not informed.
[26] The ennobled Gyllenspits was born at Speserund, in the parish of
Millisvik, in Vermland, some time in the year 1609. During the Polish
and German wars he made his way up from the ranks to
lieutenant-colonel, and was made a noble in 1660. He was afterward
colonel, and finally major-general of infantry. He died in 1679, and is
buried in Sunne Church, in Vermland.
[27] From Norway we have a similar story, by Faye, Norske Folkesagn,
which relates that a wood nymph one time attended a dance, where she
had as partner a young man, who, when he observed the bushy appendage,
said genteelly, “My beautiful lady, you are losing your garter,” which
so pleased the nymph that she rewarded him bountifully with gold and
other riches.
[28] Bishop Konrad Rugga, who plays a part in this story, belonged to
the old Kyle family and was born in Stockholm. After he had studied in
foreign high schools, he was, upon his return to Sweden, first canon,
and later archdeacon in Uppsala Cathedral. In the year 1480 he was
chosen bishop of Strengnäs, which office he entered upon on the 3d of
April, 1501. In the Cathedral of Strengnäs, even now, a small cell is
shown, which is said to have been his treasure vault, and where his
prayer-book, shoes and other relics may still be seen.
[29] The chief character in this narrative is the wife of President and
Senator Erik Gyllerstierna, Beata Yxkull, to whom the name of Lady
Pintorpa is given. As far as can be judged from the best accounts
obtainable, Lady Beata was a woman of unusual understanding, decision
and power. It is quite possible that in her exactions and treatment of
her servants and dependents she may have sometimes been unreasonably
severe, and that therefore she did not command their love. It is
certain that the stories of her inhuman conduct and tragical end are of
a later date than her generation, and that this is a localization of a
similar German legend.
The opinion is ever hazarded that Beata Yxkull came to play a part in
this gruesome myth, alone because of the name of the estate, Pintorp,
which our uncritical story-tellers have credulously taken for granted,
was derived from Pina—to tease—though good grounds exist for the belief
that the estate took its name from the family of Pinaur, who, in former
days, resided thereon.
[30] The legend of the ring, originally an Oriental tale [See Herodotus
on King Polycrates in Samos], has become a part of the folk-lore of
several localities in Scandinavia, as in Närike, The Rich Lady; in
Norway, The Insolent Priest’s Daughter; in Denmark, Free Birthe, etc.
[31] Supplementing this story, it is related that the punishment meted
out to the priest’s worldly-minded wife for seducing the servant into
the attempt to frighten her husband from his devotions was that her
body after death should remain in the grave undecayed.
The same story is told of a woman member of the old family of Ickorna,
and the attempt has been made to establish that she is identical with
the woman of Veckholm.
[32] The water nymphs are noted musicians; their music usually being in
a plaintive strain and expressing a longing to be released on the day
of judgment. Sometimes, but not so often, they appear in the folk-lore
as the capricious rulers of the streams which they inhabit. It is
believed, in certain regions that one should not grind grain on the
night before Christmas, for at that time the nymphs are out in all the
streams, and if they find a mill going they stop it, break it, or grind
at such a furious rate that the millstones burst.
[33] It is believed this comes from an old Icelandic Saga, which has
been made a part of the folk-lore of Dalarne.
[34] The magpie in folk-lore is an ominous bird, and is avoided by the
peasantry, because one can not know whether it is the spirit of a
Troll, friend or foe. When the magpies build near the house it is
regarded as a lucky omen, but if they build on the heath, and meantime
come to the house and chatter, it bodes evil.
[35] In other regions it is related that heralding an epidemic, a
little bird flies around the country where men are plowing, and,
perched upon the ox-yokes, twitters its warning.
[36] To the characteristics attributed in this story to the Vätters may
be added that they are peaceable and generally inclined to be friendly
to mankind, but that they may, nevertheless, be aroused to acts of
violence if their wishes are not heeded, or if harm is done them
designedly. They are said to have great quantities of gold and silver,
but steel is very offensive to them. If, therefore, a knife is stuck
into a fissure in a mountain, a piece of gold will, a few days later,
be found in its stead. During autumn and in winter they take up their
abode in vacated cow barns, where they employ themselves after the
manner of mankind.