The Mighty She-Trolls of Icelandic Saga and Folktale

Abstract

THE she-trolls of Icelandic saga and folktale seem, in general, similar to their male counterparts to the extent that one would normally expect females to be to males.' On the whole less militant, they are nevertheless, similarly, for the most part a rather sinister crew, ranging in negative disposition from cannibalistic propensity and general homicidal inclination to mere mischievousness towards human beings. Like the males, they are, however, sometimes content to coexist peacefully with humankind, minding their own business, and can on occasion be friendly and helpful, even tenderly or aggressively amorous, just as the males can be rapaciously so. Orvar-Oddr's giant nurse-mistress Hildigunn and Hilfdan's patroness-mistress Brana, also daughter of a giant, are examples of the benevolent side of the eternal feminine manifesting itself within an Otherworld of creatures for the most part alien or hostile to man.2 Readers of the Icelandic sagas and folktales can, however, hardly avoid being on occasion amazed at the exceptional physical strength and ferocity attributed to she-trolls. Granted that supernatural beings, male and female-sometimes even dwarfs-are often credited with uncanny superhuman strength, there are instances of trollwomen exhibiting truly astounding, unexpected might out of tune with the general tradition, viz., where the females display a power and ferocity that make them appear more fearsome and dangerous than their male kin or mates, a phenomenon that must certainly have seemed startling within a literature greatly preoccupied with the exploits of male heroes. There is no indication or suggestion within the mainstream of the Icelandic saga tradition that Nordic folklore firmly embraces, with respect to what can be described as the trollworld, the motif of the female of the species deadlier than the male. In Eddic literature giantesses, though at times described as huge and immensely powerful, do not seem particularly militant or ferocious; certainly they are less so than their male counterparts. True, Thor is credited with slaying a number of giantesses, such as Thrymr's sister, yet they are not seen as facing him in combat or offering serious resistance, even if Geirr6dr's daughters attempt to kill him by devious means before having their backs broken. Admittedly, the fierce god of thunder is not easy to resist, and facing him is a rather fearful proposition, but other Eddic gods and heroes do not engage giantesses in combat either.3 And while little is preserved of early literature from mainland Scandinavia, neither what records we do possess nor later folktale tradition from these lands seems to reflect the motif of the supernatural demonic female being more powerful and dangerous in combat than the male. This suggests that it was never deeply rooted or firmly embedded in Scandinavian folklore, and is thus open to suspicion of external influence. A logical candidate for such a source of influence exists within Celtic tradition, viz., a widespread folktale from Ireland and Scotland wherein a hero slays one or more giants or similar supernatural creatures, whereupon he fights their 'hag' mother; sometimes her husband is also among the hero's victims. The female proves to be by far the most formidable opponent with her enormous power and ferocity; the hero is long in dire trouble and prevails only after a lengthy struggle, usually with some external aid, mostly that of a helpful animal.