The Vikings

Rasp

Senior Editor
[From: The Odinist, no. 90 (1985)]


THE VIKINGS


I have been asked to tell about the 'Vikings', using this word in its current, popular sense of the inhabitants of Scandinavia in the period 800 - 1050 A.D. It was the age in which, for good or ill, these people set their mark on large parts of the then known world. Descendants of Norwegian colonists In Iceland and Greenland discovered America. Swedish traders rendered the Near East unsafe, and the Danes ended by subjugating the whole of England.

What happened in Europe in these 250 years can be studied in written contemporary sources, which tell of plunderings, ruined abbeys, etc., but in, fact these disasters were only the sad consequences of the struggle to dominate trade, that everlasting reason for war even today. But it is easy to surmise that the observations found in foreign literary sources are seldom objective. Raiders and conquerors have never been, and will never be popular. Our ancestors are not described in friendly terms.

An Irish chronicler gives the most colorful account of how not only the Irish but also other nations regarded the Vikings in general. He wrote: "Even though there were a hundred heads of toughened iron on one neck, each of them united with one hundred sharp, indestructible bronze tongues, and even though each of them shouted continuously with a hundred unwearying, vociferous voices, they would not be able to recount all that the people of Ireland, both clergy and laymen, young and old, have had to endure from this warlike, savage, heathen people".

The French prayed in their churches: "Oh Lord, deliver us from the wrath of the Norsemen. They destroy our land and slay even women, children and old folk".

AN OFFER TO A PATRON SAINT

The Irish characterization of the Danes is eloquent, the French one concise. But consider this: the Danish and Norwegian Vikings fought each other in numerous battles in Ireland, and of the battle at Carlingford Lough it is said that before fighting the Norwegians the Danes promised to share the booty with St Patrick, the patron saint of Ireland, if he would secure them victory. After the victorious battle they remembered their promise. Of this the chronicle relates: "They (i.e. the Danes) filled a large, capacious beaker with gold and silver and gave it to St. Patrick. After all, the Danes are a people of some piety. They can forget food and women for a short period ..."

And in France, despite the hostilities, there were peaceful connections and trade between the Vikings and the Franks. On various occasions the Frankish kings would forbid their subjects to sell weapons and horses to the Vikings, which shows that they used to do so. For example, at the beginning of June Charles the Bald stopped the traffic as from the first of July, thus allowing time for the execution of existing contracts.

THE FASHIONS OF PARIS

Of course there were hard-bitten men among the Vikings, more or less like the ones shown on the tourist posters. But in order to understand them properly it is necessary to know the archaeological finds in Scandinavia and the contemporary literature that has mostly been preserved in Iceland and Norway. The greater part of this consists of oral traditions mainly written down in the i2th and i3th centuries, and dealing with both history and religion in Scandinavia from about the 9th century onwards.

The archaeological finds show us the Vikings dressed rather like other people. They followed the fashions of Paris, wearing long woollen trousers and a shirt of either wool or silk, a fact proved by fragments that have been found in their tombs.

In his belt the free man carried a sword, which except for the hilt was frequently of Frankish origin. In a number of men's tombs small scales for weighing coins have been found; unnecessary things for a pirate, who in theory takes what he can lay hold of, yet indispensable to a merchant since, coins being hardly ever of exact weight, it was necessary to weigh them when settling accounts. On his shoulders the Viking wore a mantle of silk or wool, and on his head a fur cap.

His horse, which was almost a part of him, was as richly equipped as its master, with harness mounting of gilded bronze and iron stirrups with silver inlay.

Women's costume, of course, corresponded to the men's, being made of silk, flax or wool and embellished with the indispensable jewellery, large fibulaes and bracelets of silver or gold. In the woman's belt hung the keys of the house, indicating that she was responsible for the home; when her husband, was away on business journeys she would administer the farm. In short, men and women enjoyed equal rights.

THEIR PHILOSOPHY OF LIFE

It was the natural conditions which impelled the Vikings to become sailors, but they worked the plough with the same expertness as the tiller. They knew every country and were used to welcominq strangers of all nationalities and religions: Christians, Muslims, Jews and pagans. It is not remarkable that their international contacts should have resulted in a philosophy of life both bold and stoical. It finds expression in the epic poem called Havamal: that is, 'The statement of the sublime God'.

This poem defined life as an unpleasant state that one had to get the best out of, not by any moral approach but by applying one's abilities as best one could. The man able to adapt himself to his circumstances lived a happy existence. Life was not to be taken too seriously and it was of no use pondering overmuch on its mysteries which are insoluble.

But notwithstanding this deep pessimism the author finds life tolerable to the free man. A piece of land, though small and modest, made a man free and independent, giving him the riqht to participate in the Ting, that is to say the assembly of the people, the moot. It was better to be alive than dead, for corpses are useless ...

The greatest happiness known by the author, however, was to have children who would perpetuate the family and raise a monument to the dead; to leave a glorious memory was of the greatest importance, because, as the poem says:

"Beasts pass away, generations die,
I myself shall expire,
But one thing I know that will always endure
Is the judgment of a dead man’s deeds"​

So much for life and death!

A CODE OF DECENT BEHAVIOUR

The part of the poem dedicated to good manners is remarkable, being a perfect code of decent behaviour.

It says that it does not matter that one's clothes are simple if they are clean. One's beard and hair should be well kept. There were bathing establishments in connection with farms, and contemporary English chronicles tell in amazement of the pleasure the Danes found in bathing. A host would have to offer his guest a bath and give him the best place in the house, so that he would feel at home. It was expected that in return the guest would tell interesting news if he had any. Otherwise he had to listen politely to his host's narrative. The wise man was the one who listened and looked around, and who kept silent so as not to compromise himself.

It was very important that the guest should leave at the right moment. If he left too late he might end by tiring his host. One should not show greediness at the table. The man with very big appetite should eat before leaving home. As for drinking, moderation was to be reconmended. To refuse a drink was impolite, but it was wrong to get drunk, and the next day one would regret the follies one committed while drunk. It was sensible to go to bed before getting so far, and nobody would blame you for doing so. But if you did get drunk, you could always take comfort from the fact that drunkenness is fugitive.

One should remain loyal to one's friends and help people in difficulties. One should please one's friends with gifts and, above all, one should not be a friend of one's friend's enemy.

One should always tell the truth though malice would be rewarded with a lie. Be good to the unhappy. Do not rejoice in wickedness but take care that there is reason only to speak well of you.

It is forbidden to start arguing with anybody. One's only right is to defend oneself or take revenge if attacked or insulted. Usually there was little respect for the man unable to look after himself, and so it was better to die in one's prime than to burden others by one's senility. Yet one should listen to the advice of old people; from which it is clear that the poem commands respect for grey hair.

Besides Havamal there is another rule of conduct called The King's Mirror which deals with the same questions. This even recommends the learning of foreign languages, especially French, an accomplishment considered useful to a trader and one which indicates that it is essential to become acquainted with the customs of other people, which will make it easier to look after oneself. These Viking rules of conduct can apply even today, the question is: did they always follow the rules? I doubt it.

THE MEANING Of NICKNAMES

The Sagas provide information about the nature and temperament of the Vikings as well as their humour.

They are not in themselves humorous, but from the numerous nicknames of historical persons we can catch the tone of their daily life, and we may note that they judged people more by their personalities than by their social status. Everybody had nicknames. The Vikings had only one true name of their own, and so it was necessary to distinguish a certain man named Svend, the son of Harald, from Svend, the son of Biørn, for example. Alternatively he would be given a surname according to his characteristics. Harald Bluetooth and Svend Forkbeard are well known. And as the number of names was rather limited, nicknames became essential. Sometimes only a place name was added to the real name. Harald of Greenland cannot be mistaken for Harald of the Vik (a province in Norway). A woman called Thora surnamed Sun of Lunde, thus showing that she was beautiful and that she lived in Lunde. This was flattering, but Gudrun Nightsun is more ambiguous, and we can guess at irony. The lady in question would be a young woman of easy virtues who during the long nights of winter would sweeten the life of a foreign merchant. Her surname notionly implies contempt but also facetiousness, indicating that although her behaviour was not approved of people winked at it.

Vanity was never spared. For example, a certain Thorkild was so fond of clothes and jewellery that he was called Thorkild the Magnificent. In short, he was vain, like Thorkild Gold Button. Poets were highly appreciated; the Scandinavians loved their mother tongue, and bards knowing their language and able to express themselves eloquently, were richly rewarded by their patrons. Poor Audun, however, was unlucky to be nicknamed 'the bad bard' when it was discovered that he had borrowed some lines from another poet. Haldor who wrote poems containing lots of words was called Rhyme Smith.

But there are also surnames which indicate respect like Ari the Wise, Bjarnhardt the Intelligent and Bart the Learned in Law. Star Oddi was able to calculate the calendar from the position of the stars and, of course he had knowledge of navigation which indeed to the Vikings was indispensable.

Constipation Hedin probably complained perpetually of indigestion. Eynstein Badfart was not always exactly airtight like his namesake Breakwind Eustein; and while we are on this part of the anatomy we also have Bard the Arse and Amund Wag-Arse.

Sex and its associations inspired many unmentionable nicknames. Truly, people could be characterized so that one knew who was being spoken of; by all sorts of characteristics Indeed, provided they were typical, inspired nicknames: stinginess, liberality, beauty, ugliness, courage and social status. The names indicate that the Scandinavians had a sense of humour at once grotesque and ironical.

A sense of irony and a taste for the grotesque are reflected even in mythological narratives; a luxury even a so-called pagan religion can allow itself.

Humour occupied an important place in the everyday life of the Vikings. It can be a keen humour that slips into irony. It can be horseplay, as when a man throws a handful of boiling sausages into another's face, saying: "What do you think of Pan-Worms?" The action itself is not funny but 'pan-worms' may be seen as an amusing and striking description of sausages.

With these examples I hope to have shown that there is not a great deal of difference between the Scandinavians of today and the good old Vikings of before 1066 [the year in which on Oct 14 the famous Battle of Hastings was fought, William of Normandy defeating Harald, King of England; Harald Hardrada of Norway was also involved but did not fare well].

However, it is easy to understand how the Vikings frightened the historians of their time. They were monks shut up in their monasteries, terrified of the heathens without knowing or understanding them. Occupying troops whatever their nationality will never be popular. Those who have handed down their version of history to posterity knew the Vikings only from the raids of which they were themselves victims, but it is as unfair to judge nations by individual actions as it is to draw conclusions from fragmentary evidence. It is necessary to carry out serious studies.

[Written by Thorkild Ranskou, published by The Department of the Ministry of Foreign Affairs of Denmark.]
 
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