In modern Western culture, the self is mostly thought of as having two or three components: a body, a mind, and perhaps a soul. These parts form a coherent single whole that can be clearly and cleanly separated from its environment, at least conceptually. The line that separates self and other is fairly absolute and unalterable.
In the Norse worldview, however, the self is a more complicated entity. While there is a concept of the self, that ‘self’ is comprised of numerous parts that are all semi-autonomous and can detach themselves from one another under certain circumstances. None of these parts, however, quite correspond to the concept of a soul in the traditional Christian sense of a unique and non-transferable essence of a person. The Old Norse word for soul, sál, was invented only after the Norse converted to Christianity, which highlights the prior lack of such a concept. Various parts of the self were, however, thought to live on after death or be reincarnated.
Importantly, the Norse worldview never placed much value on a uniform set of doctrines and, accordingly, it contains no comprehensive, systematic account of the parts that comprise the human self. This post makes no attempt to do so either, rather it offers descriptions of four of the most important and commonly-mentioned parts of the self in Old Norse literature: the hamr (“form”), the hugr (“thought”), the hamingja (“luck”), and the fylgja (“follower”).
Hamr (form): literally translates to “shape” or “skin.” Hamr can be described as the body, the substance that makes up the physical form, one’s appearance, or the shape perceived by others. Unlike in our modern worldview, however, it is not absolutely and unalterably static and fixed, but may be reformed by haminga according to hugr. This is the process of shapeshifting = skipta hömum, “changing hamr”. Being able to perform this feat = hamramr, “of strong hamr”.
Hugr (mind): can be translated as thought or mind. It corresponds to someone’s personality and conscious cognitive processes, will, intellect, inner self, etc. It generally resides within its “owner” but can at times, if the person has exceptionally strong hugr, leave the body while asleep or in trance to create effects in faraway people.
Hamingja (luck): The word is used in an abstract sense to signify “luck,” though the Norse understanding of luck was more akin to a quality inherent in a person and their lineage – a part of his personality, similar to his strength, intelligence, or skill (both the cause and the expression of the success, wealth, and power of a family). Hamingja is a guardian force, an entity in its own right, which in certain circumstances can be separated from the other components of the self, and loaned to assist others, or passed on after death to descendants.
Fylgja (direction): literally translates as “follower,” though usually depicted as travelling ahead of its owner, making the owner the follower. Fylgja is your guide – a primal form (generally perceived in animal form or crescent shape by those with second sight, although human fylgjur aren’t unheard-of) arriving at the intended destination before its owner or appearing in the dreams of someone who will soon meet the owner. It interacts with all levels of the personality imparting the orlog (fate). It’s an attendant spirit whose well-being is intimately entwined with the owner – for example, if the fylgja dies, the owner dies too. Strong fylgja can however be passed on to the next generation.
