Lagertha: Viking Shieldmaiden

Lagertha (also spelt Lathgertha or Ladgerda) is a legendary Viking shieldmaiden known from Saxo Grammaticus’ early 13th-century CE Gesta Danorum. In this work, written in Latin and concerning Danish history, she is the first wife of Ragnar Lothbrok, a legendary Viking king said to have lived during the 9th century CE. Contrasting with the prominent role Lagertha plays in the ongoing Vikings TV series, where she is portrayed by Katheryn Winnick, the Gesta Danorum is the only historical source that even mentions her and ties her in with the more broadly-known Ragnar mythos, making her more of a footnote within his legend rather than a core element. She makes for a bold footnote, though, and an interesting character in her own right; brave and skilled, she is twice responsible for ensuring victory for Ragnar in battle. Although classical concepts of Amazons underlie Saxo’s warrior women, his stories are rooted in the Old Norse traditions known from medieval Icelandic literature. Specifically, Lagertha herself may have been inspired by the Norse goddess Thorgerd, local to Hálogaland, Norway.

Saxo Grammaticus sets the stage for Ragnar and Lagertha’s meeting by describing how the Swedish King Frø has slain Siward, King of the Norwegians, who was Ragnar’s grandfather, and has publically humiliated Siward’s female family members by putting them in a brothel. Ragnar, having just succeeded his father Siward Ring (Sigurd Hring or Ring in other Ragnar stories) to the throne of Jutland in Denmark, hears of this and is obviously not pleased. Coming to Norway with vengeance on his mind, Ragnar is met at his camp by some of the women who had been scorned, dressed up in male attire and ready to join him to hunt down the Swedish king. In the ensuing successful battle, it is one maiden in particular who stands out to Ragnar; he even goes so far as to attribute the victory to her might alone.

Lagertha’s origins aside, it is clear that in Saxo’s work she fulfils a role not immediately expected of historical women of that time but instead of a more legendary proportion: that of the warrior woman. Despite present-day popular imagination running wild with the image of the ‘strong Viking woman’, when critically evaluated the archaeological and historical material is not at all sufficient to support their existence. The Old Norse sagas, however, are a different beast altogether and show strong women taking action, stoking up revenge, standing up to their husbands or even engaging in fights. The popular TV series Vikings, although creatively expanding Lagertha’s role massively from that which it is in the Gesta, does take her reputation as shieldmaiden on board and shows her as a strong fighter who can hold her own, even participating in the raid on Paris (in the show, inspired by the historical siege of Paris of 845 CE).

Within the other legends revolving around Ragnar Lothbrok, Lagertha does not stand alone as a shieldmaiden. Aslaug (Kráka) is another wife of Ragnar, and she eventually leads her sons into battle against the Swedes.

Source: worldhistory.org

Morgan le Fay

Morgan le Fay first steps into Arthur’s mythos in Geoffrey of Monmouth’s Vita Merlini, written in 1150. Here, she is the eldest of the nine sisters who rule the ethereal isle of Avalon and is a powerful healer. This Morgan could shape shift into animals, manifest as a crone or a maiden and fly. She’s also clever – a skilled mathematician and astronomer. Arthur’s men trust Morgan and take their mortally injured king to her to be healed. Geoffrey’s portrayal of her is sympathetic and he creates a strong, rounded female character.

In Chrétien de Troyes’ French romantic interpretation of the myth, she is presented as Arthur’s sister and described as ‘Morgan the Wise’. She is no longer the ruler of the island, but is in a relationship with its ruler, Lord Guigomar. And so her power starts to be subsumed, manipulated by medieval writers, reluctant to believe a woman could be knowledgeable, powerful or clever.

She remains a relatively benign character until Arthur’s tale is dramatically rewritten in the French Vulgate Cycle (c. 1210–30), thought to be composed by fundamentalist Cistercian monks. Cistercians were crusaders, dedicated to eradicating heretics. They despised women – some even argued against the existence of a female soul – and used the Arthurian tales as propaganda for the Christian religion. Morgan embodied everything that terrified them about the old forms of worship – a knowledgeable, gifted woman, unashamed of her flesh and desires, existing in a society that acknowledged a female presence. They twisted the benevolent character of Morgan Le Fay into a more sinister seductress and obsessive witch.

Using her looks and sexuality, she persuades Merlin to teach her the dark arts. She exposes Guinevere’s affair with Lancelot and later tries to seduce the knight. In the order’s later works, Morgan’s character becomes more overtly evil: she uses her powers to steal the magical sword Excalibur and its scabbard to use against Arthur and plots his downfall, only to be thwarted by the new witch Ninianne, the Lady of the Lake. However, at the end of Vulgate Cycle, Morgan is one of the ladies who escort Arthur on his final trip to Avalon.

By 1485, when the definitive Arthur book, Le Morte d’Arthur by Thomas Malory, appears, the Cistercian template is set. Malory’s Morgan is even more reductive. There is no affair that initiates her conflict with Guinevere; instead she’s just a fundamentally wicked person, malevolent, Arthur’s nemesis, a mistress of the dark arts, manifesting the medieval world’s fear of the knowledge and power of women.

In Germany, the Malleus Maleficarum (Hammer of Witches) was about to be published near-simultaneously and these books helped to whip up anti-magic fervour and presaged a spike in UK witch trials. One last vestige of Morgan’s earlier incarnation remains – she is permitted to transport Arthur’s body to Avalon.

Morgan has remained a powerful figure in literature – she appears in Italian Renaissance poems, French literature and English writer Edmund Spenser’s epic poem The Faerie Queen. She has smouldered on the big screen, memorably portrayed by Helen Mirren in Excalibur (1981).

Her character is strong enough to bear endless reworking. The image of a sexually confident woman, clever, and gifted with magical healing abilities has been reimagined from benevolent to evil, yet still retains its power. Medieval authors turned Morgan into an evil, vengeful caricature – the only way they could deal with her independence, her power, her sexuality.

Sources: Warriors, Witches, Women

Urban Legends: The Bell Witch (Adams, Tennessee)

The legend of the Bell Witch of Tennessee is arguably the most famous haunting in the country, or at least the best documented. It has been the subject of books and movies across 200 years. The Bell Witch remains popular with tourists today – people can visit the Bell Witch Cave, located on the land where John Bell and his daughter, Betsy, reportedly experienced horrific manifestations between 1817 and 1821 in Adams, Tenn.

It began when John Bell spotted a mysterious creature in the cornfield with “the body of a dog and the head of a rabbit.” Soon after the sighting, the Bell children began hearing scratching noises and experiencing various disturbances, thought to be the result of a curse by a local woman with whom John had a property dispute, Kate Batts.

Pat Fitzhugh wrote: “The encounters escalated, and the Bells’ youngest daughter, Betsy, began experiencing brutal encounters with the invisible entity. It would pull her hair and slap her relentlessly, often leaving welts and hand prints on her face and body.” In 1820, John Bell died, becoming, Fitzhugh said, “the only person in history whose death was attributed to the doings of a Spirit.”

He continued: “In 1817, Bell contracted a mysterious affliction that worsened over the next three years, ultimately leading to his death. Kate took pleasure in tormenting him during his affliction, finally poisoning him one December morning as he lay unconscious after suffering a number of violent seizures.”

Urban Legends: The Lizard Man (Bishopville, South Carolina)

The Lizard Man is a legendary creature who roams the swamps near Bishopville, S.C. The Lizard Man is a “connoisseur of delicious chrome trim on automobiles … South Carolina’s very own homegrown monster,” the website says. The creature, with red eyes, green skin and long black claws, was said to attack cars, ripping off mirrors, shredding roofs and ripping off fenders.

It began on June 29, 1988, when a teenager got a flat tire and stopped to change it at the edge of Scape Ore Swamp. “He got out of the car to change the tire when he heard a sound, like someone running, getting louder and louder. Suddenly, from the darkness, it emerged!” Since then, police have responded to numerous reports of damaged cars near the swamp and sightings of the creature continue to be reported to this day.

Sources: Discover South Carolina dot com

Urban Legends: Haunting of the Skirvin Hotel (Oklahoma)

The Skirvin Hotel was a luxury hotel built in 1910 in Oklahoma City by oil magnate W.B. Skirvin. Skirvin dabbled in illicit affairs as well as oil and got one of the hotel maids pregnant in the 1930s.

“The maid soon conceived and in order to prevent a scandal, she was locked in a room on the top floor of the hotel,” LegendsofAmerica.com says. “The desolate girl soon grew depressed and even after the birth of her child; she was still not let out of the room. Half out of her mind, she finally grabbed the infant child and threw herself, along with the baby, out of the window.”

The unnamed maid’s spirit is said to haunt the halls of the Skirvin to this day.

Source: Legends Of America

Urban Legends: The Witch of Yazoo (Yazoo City, Mississippi)

The story surrounding this grave is pure legend, yet it continues to lure visitors to Glenwood Cemetery in Yazoo City, Miss. A woman thought to be a witch is reportedly interred in a plot surrounded by chain links, which led to a legend printed in 1971 in the book “Good Old Boy,” written by local Willie Morris, who died in 1999 and is buried 13 steps south of the witch’s grave.

According to the legend, the old woman lived on the Yazoo River, and was caught torturing fishermen who she lured in off the river. The sheriff is said to have chased her through the swamps where she was half drowned in quicksand by the time the sheriff caught up with her. As she was sinking, she swore her revenge on Yazoo City and on the town’s people. ‘In 20 years, I will return and burn this town to the ground!” No one thought much of it at the time. Then came May 25, 1904… The Fire of 1904 destroyed over 200 residences and nearly every business in Yazoo City – 324 buildings in total.

Sources: Visit Yazoo dot Org

A Romanian Guide To Finding A Vampire

Finding a vampire is not always easy: according to one Romanian legend you’ll need a 7-year-old boy and a white horse. The boy should be dressed in white, placed upon the horse, and the pair set loose in a graveyard at midday. Watch the horse wander around, and whichever grave is nearest the horse when it finally stops is a vampire’s grave — or it might just have something edible nearby; take your pick.

Urban Legends: The Devil’s Toy Box (Louisiana)

This unusual legend has its roots in a modern event. According to a story, a Halloween attraction in northern Louisiana (no exact location is given) was closed after people went crazy in a cube-shaped room or shed, its walls lined with mirrors, near the end of the attraction. Reportedly the room is all that remains of the attraction. Those who dare to venture inside will have their souls stolen by the devil, legend says.