Living Gods - redux

A few posts prior to this one, I linked to an old blog post which explained my theories regarding heathen beliefs and the myth cycle. Back then, I fancied myself a skald in the making - things have changed since then and I'm content with a much more modest role for myself within contemporary heathenry. However, I am reposting the article here as it covers a topic I want to use as a springboard to further discussions of the heathen path.

(images not part of original article)



Posted: Tue Jun 01, 2010 9:35 pm Post subject: Living gods

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I think one thing that is often a neglected part of our faith is one key difference between modern heathenry and its original form.

In times gone past, the stories of our faith were living things, evolving and growing with each progressive telling. Breeding, if you will, as new stories were created to join the old. Dying as less popular or lesser known stories were forgotten and blew away in the smoke of the campfire. When skalds told new tales of the gods and heroes, if those tales didn't sit right or were somehow wrong, then they simply would not be enjoyed and not remembered and retold. Good stories that added something to the fame of the god or hero or that simply entertained would be appreciated, remembered and retold.

These, however, were not the static, codified stories written in books like those we pore over today. They had no one true version so that each word of the story could be pored over, examined and argued over. They were tales told around the campfire. They'd be embellished and exaggerated with each telling. Altered at the whim of the storyteller or at the behest of his audience. Truly a living tale and, with the potential for other tales to be created in the future, they were tales that imbued the protagonist with life. What would Thor do upon the next telling? Or the next?

When I read the Eddas, they can feel like an obituary. A recounting of the deeds of someone from the past. Great and glorious deeds, for certain. Deeds providing us with something to aspire to and lessons to be learnt, but deeds which are a fait accompli. Over. Something that was done in a world of the past, involving the people and events of the past and something I need to reassess for application in my own, contemporary world.

This is why I am beginning to feel that we have lost something very important by relying on the same, almost canonical stories from our mythology. A great mythology it is with much to benefit those who study it. But it is not as vibrant as it was when it came in the form of an oral tradition.

However the stories came about, whether the work of one or more skalds with an incredible imagination, the codified knowledge of a venerable gothi, the chronicles of ancient kings, gods, or whatever - that all seems to be of secondary importance to me. I enjoy the great mysteries as much as anyone. Philosophy and theology provide manna for my intellect that I would hate to have to do without. But I feel the stories themselves are so much more to so many more people. Accessible and of value to all, they encapsulate all that is good about heathenry and tell a damn good tale to boot.

I feel the stories need to be told again. Need to breathe and evolve. To escape from their current bondage within the written word and roam free as evolving, breeding entities.

Now, one problem, I foresee is that any skald brave enough to create his own Lay would doubtless come under an immense amount of flak from those for whom his portrayal of the gods and heroes in question didn't ring true. That is the way of contemporary heathenry, it seems - 'what I don't like shouldn't be...'. I can't imagine this happened all those moons ago. As I stated earlier, I feel that those stories that were less popular would simply fade away through natural selection.

This would also help to reinterpret heathenry in a modern context by creating stories of the gods and heroes at large in the modern world. It also might help heathenry reach a wider audience, too.

Obviously, I am biased, fancying myself as something of a Skald, but what I'd like to know is what kinds of stories about the gods and heroes would people want to hear around the campfire?

Einherjar: Lone Fighters

I was reading somewhere else online (another heathen blog, perhaps) that the old norse name for the warriors in Valhalla, 'einherjar' literally means something along the lines of 'those who fight alone'.

The writer in question explained that viking warriors were trained in all aspects of combat and could be thought of as 'a one-man army'. Thus, they were well prepared for and perfectly able to fight alone, even outside of the shield wall, if necessary.

All of this I agreed with and admire, but it was at this point that the writer went on to use this to explain the importance, for them, of time alone.

I don't really feel that the importance of alone time (whoever enjoyable that might be) was the lesson to take from this. Rather, I think the more valuable attribute (especially in this modern age and in an overcrowded nation such as the UK) was the importance of self reliance.

Being able to operate, provide for oneself and even thrive - alone - is a very admirable trait. Especially in contemporary society, in which we are expect, and required, to rely on others for everything. Our food, our security, our entertainment, fixing our tools and even making decisions for the direction of our lives and the upbringing of our families - all are provided by third parties. This can leave us over-reliant and unable to fend for ourselves, if we are not careful.

So, perhaps, in a time where striving to be ferocious, ruthless warriors is frowned upon, being something of a Renaissance Man is the next best thing for the modern heathen?

AlphaGallileo.org: The last viking and his magical sword?

Original article at AlphaGallileo.org


The last Viking and his magical sword?

14 July 2015 Museum of Cultural History, University of Oslo



Have you held the sword?

Have you felt its weight?

Have you felt how sharp and strong the blade is?

A deadly weapon and symbol of power - jewellery for a man, with magical properties. The sword gave power to the warrior, but the warrior’s strength could also be transferred to the sword. That is how they were bound together: man and weapon, warrior and sword.

This sword was found in Langeid in Bygland in Setesdal in 2011. It is a truly unique sword from the late Viking Age, embellished with gold, inscriptions and other ornamentation. The discovery of the sword has not been published until now, when it is being displayed for the first time in the exhibition TAKE IT PERSONALLY at the Historical Museum in Oslo.

The sword must have belonged to a wealthy man in the late Viking Age. But who was he and what magic inscriptions are set into the decoration - in gold? Was the owner of the sword in the Danish King Canute’s army when it attacked England in 1014-15?

“We just gaped”

In the summer of 2011, archaeologists from the Museum of Cultural History in Oslo discovered a Viking burial ground in Langeid in Setesdal in southern Norway. In one of the graves they made a startling discovery.

“Even before we began the excavation of this grave, I realised it was something quite special. The grave was so big and looked different from the other 20 graves in the burial ground. In each of the four corners of the grave there were post holes,” said excavation leader Camilla Cecilie Wenn of the Museum of Cultural History.

The post holes reveal that there was a roof over the grave, which is a sign that the grave had a prominent place in the burial ground. But when they dug down in the coffin in the bottom of the grave, there were few traces of gifts for the afterlife, only two small fragments of silver coins. The coins were from northern Europe; one was probably from the German Viking Age, judging by how it was embossed, while the other was a penny minted under Ethelred II in England dating from the period 978-1016.

“But when we went on digging outside the coffin, our eyes really popped. Along both sides, something metal appeared, but it was hard to see what it was. Suddenly a lump of earth fell to one side so that the object became clearer. Our pulses raced when we realised it was the hilt of a sword! And on the other side of the coffin, the metal turned out to be a big battle-axe. Although the weapons were covered in rust when we found them, we realised straight away that they were special and unusual. Were they put there to protect the dead person from enemies, or to display power?”

Dating of charcoal from one of the post holes shows that the grave is from around the year 1030, at the very end of the Viking Age. “And that fits in well with the discovery of the English coin.”

The sword

The sword must have belonged to a wealthy man who lived in the late Viking Age. The sword is 94 cm long; although the iron blade has rusted, the handle is well preserved. It is wrapped with silver thread and the hilt and pommel at the top are covered in silver with details in gold, edged with a copper alloy thread,” said project leader Zanette Glørstad.

“When we examined the sword more closely, we also found remnants of wood and leather on the blade. They must be remains from a sheath to put the sword in,” explained curator Vegard Vike. He has had the challenging task of cleaning up the handle and preserving the sword.

The sword is decorated with large spirals, various combinations of letters and cross-like ornaments. The letters are probably Latin, but what the letter combinations meant is still a mystery.

“At the top of the pommel, we can also clearly see a picture of a hand holding a cross. That’s unique and we don’t know of any similar findings on other swords from the Viking Age. Both the hand and the letters indicate that the sword was deliberately decorated with Christian symbolism. But how did such a sword end up in a pagan burial ground in Norway? The design of the sword, the symbols and the precious metal used all make it perfectly clear that this was a magnificent treasure, probably produced abroad and brought back to Norway by a very prominent man,” added Camilla Cecilie Weenn.

“The way swords are referred to in the sagas suggests that the sword is an important bearer of the identity of the warrior. A sword reveals the warrior’s social status, his position of power and his strength. The sagas also tell us that gold had a special symbolic value in Norse society. In Norse literature gold represented power and potency.

Gold is rarely found in archaeological material from Viking Period and then too, it stood for power and potency. This indicates that gold had considerable economic and symbolic value. Based on the descriptions in the literature, we can say that the sword was the male jewellery par excellence of the Viking Age,” said Hanne Lovise Aannestad, the author of a recent article on ornate swords from the days of the Vikings.

Magic

The sagas emphasise the importance of the ornate sword. Swords could have hilts of gold with ornamentation and magical runes. The mythical sagas tell of magical swords forged by dwarfs. The creation of myths around the art of the blacksmith and the making of high-quality swords may be related to the fact that few people mastered the art. The production of metal objects of high quality may have been a form of hidden knowledge unavailable to most people. This gave the objects a magical aura.

“In Mediaeval literature, swords are referred to as aesthetic, powerful and magical objects. The many similarities between the descriptions of swords in Norse and Mediaeval literature suggest that the splendour of the sword in the latter had roots in the Viking notions of the symbolic power, magic and ritual aspects of the ornate sword. The Viking Age was a period of great social upheaval. At times like that, certain symbolic objects may play an important role in negotiating social positions. There is much to suggest that these magnificent swords were such objects, reflecting the status and power of the warrior and his clan,” said Hanne Lovise.

The battle-axe

The axe found in the same grave has no gold decoration. But the shaft is coated with brass and it may well have flashed like gold when the sun shone. Such shaft coatings are very rare in Norway. But a number of similar battle-axes have been found in the River Thames in London. That makes the axe particularly interesting. Dating of the axe from Langeid shows that it belongs to the same period as the axes found in the Thames. There was a long series of battles along the Thames in the late 10th and early 11th centuries. The Danish king Sweyn Forkbeard and his son Canute led their armies against the English king in the battle for the English throne. Even the Norwegian king Olav (Haraldsson) the Holy was involved in the attack on London in 1009. The men under the Danish King were from all over Scandinavia. Did the axes get lost in the Thames during the numerous skirmishes, or did the victors throw them in the river?

Did the sword belong to a Viking from King Canute’s army?

Further down the Setesdal Valley we find a runic stone, which says: “Arnstein raised this stone in memory of Bjor his son. He found death when Canute “went after” England. God is one.” (Translated from the Old Norse). The text probably refers to King Canute’s attacks on England in 1013-14. It is likely that the stone was erected just after the incursions, by a father whose son never came back home. A written source from the 12th century states that King Canute’s closest army had to meet certain requirements. Soldiers had to honour the king, had to belong to the leading families in society and also had to provide their own gilded axes and sword hilts.

The Langeid sword would no doubt have been approved by King Canute, probably also the axe. The sword was made outside Norway and an Anglo-Saxon origin is quite possible. The axe is very similar to those found in the Thames, especially in its brass coating. The grave with the sword also contained the only coin found in Langeid from the Anglo-Saxon region, which increases the possibility that the dead man had a particular connection to the events in England.

“It’s quite possible that the dead man was one of King Canute’s hand-picked men for the battles with King Ethelred of England. Seen in connection with the runic stone further down the valley, it is tempting to suggest that it is Bjor himself who was brought home and buried here. Another possibility is that his father Arnstein only got his son’s magnificent weapons back and that, precisely for that reason, he decided to erect a runic stone for his son as a substitute for a grave. When Arnstein himself died, his son’s glorious weapons were laid in his grave. The death of his son must have been very tough on an old man. Perhaps their relatives honoured both Arnstein and Bjor by letting Arnstein be buried with the weapons with such a heroic history,” said Zanette Glørstad.

The runic stone dates from the same period as the final phase of the burial ground and testifies that Christianity is about to take root in Norwegian society. It is the oldest runic stone in Norway that refers to Christianity. Could this also explain why the weapons were placed outside the coffin? In a transitional period, people may have chosen to use both pagan and Christian elements in a funeral. The Langeid grave is from one of the last pagan funerals we know of from Norway and marks both the greatness and the end of the Viking Age.

”Take it personally”

Ever since the summer of 2011, the sword found in Langeid has been unpublished. Its display today has been made possible by the meticulous work and research of conservators and archaeologists at the Museum of Cultural History. Finally, it can be seen by the public and is displayed in the exhibition called “Take it personally” - an exhibition of personal jewellery and adornment over time and space in the Historical Museum in Oslo.



http://www.khm.uio.no/english/

10 Things You Might Not Know About the Vikings - from History.com

As posted on History.com



February 18, 2013

10 Things You May Not Know About the Vikings By Jennie Cohen



Think you’ve got the Vikings pegged? With all the caricatures and stereotypes out there, there’s probably a lot you’ve never heard about the seafaring Scandinavians who raided and settled coastal sites in the British Isles and beyond between the ninth and 11th centuries. Explore 10 surprising facts about the Vikings below.

Vikings Facts Ted Spiegel/National Geographic/Getty Images

1. Vikings didn’t wear horned helmets. Forget almost every Viking warrior costume you’ve ever seen. Sure, the pugnacious Norsemen probably sported headgear, but that whole horn-festooned helmet look? Depictions dating from the Viking age don’t show it, and the only authentic Viking helmet ever discovered is decidedly horn-free. Painters seem to have fabricated the trend during the 19th century, perhaps inspired by descriptions of northern Europeans by ancient Greek and Roman chroniclers. Long before the Vikings’ time, Norse and Germanic priests did indeed wear horned helmets for ceremonial purposes.

2. Vikings were known for their excellent hygiene. Between rowing boats and decapitating enemies, Viking men must have stunk to high Valhalla, right? Quite the opposite. Excavations of Viking sites have turned up tweezers, razors, combs and ear cleaners made from animal bones and antlers. Vikings also bathed at least once a week—much more frequently than other Europeans of their day—and enjoyed dips in natural hot springs.

3. Vikings used a unique liquid to start fires. Clean freaks though they were, the Vikings had no qualms about harnessing the power of one human waste product. They would collect a fungus called touchwood from tree bark and boil it for several days in urine before pounding it into something akin to felt. The sodium nitrate found in urine would allow the material to smolder rather than burn, so Vikings could take fire with them on the go.

4. Vikings buried their dead in boats. There’s no denying Vikings loved their boats—so much that it was a great honor to be interred in one. In the Norse religion, valiant warriors entered festive and glorious realms after death, and it was thought that the vessels that served them well in life would help them reach their final destinations. Distinguished raiders and prominent women were often laid to rest in ships, surrounded by weapons, valuable goods and sometimes even sacrificed slaves.

5. Vikings were active in the slave trade. Many Vikings got rich off human trafficking. They would capture and enslave women and young men while pillaging Anglo-Saxon, Celtic and Slavic settlements. These “thralls,” as they were known, were then sold in giant slave markets across Europe and the Middle East.

6. Viking women enjoyed some basic rights. Viking girls got hitched as young as 12 and had to mind the household while their husbands sailed off on adventures. Still, they had more freedom than other women of their era. As long as they weren’t thralls, Viking women could inherit property, request a divorce and reclaim their dowries if their marriages ended.

7. Viking men spent most of their time farming. This may come as a disappointment, but most Viking men brandished scythes, not swords. True, some were callous pirates who only stepped off their boats to burn villages, but the vast majority peacefully sowed barley, rye and oats—at least for part of the year. They also raised cattle, goats, pigs and sheep on their small farms, which typically yielded just enough food to support a family.

8. Vikings skied for fun. Scandinavians developed primitive skis at least 6,000 years ago, though ancient Russians may have invented them even earlier. By the Viking Age, Norsemen regarded skiing as an efficient way to get around and a popular form of recreation. They even worshipped a god of skiing, Ullr.

9. Viking gentlemen preferred being blond. To conform to their culture’s beauty ideals, brunette Vikings—usually men—would use a strong soap with a high lye content to bleach their hair. In some regions, beards were lightened as well. It’s likely these treatments also helped Vikings with a problem far more prickly and rampant than mousy manes: head lice.

10. Vikings were never part of a unified group. Vikings didn’t recognize fellow Vikings. In fact, they probably didn’t even call themselves Vikings: The term simply referred to all Scandinavians who took part in overseas expeditions. During the Viking Age, the land that now makes up Denmark, Norway and Sweden was a patchwork of chieftain-led tribes that often fought against each other—when they weren’t busy wreaking havoc on foreign shores, that is.



Did You Know? William the Conqueror, the Norman king who invaded England in 1066 and fundamentally changed the course of British history, was descended from Viking raiders. His ancestors received the French duchy of Normandy in the early 10th century in exchange for promising to stop pillaging France.

Article of mine from around 2007

Here is a response to a forum thread that I posted in around 2007. Back then, I had been a heathen for a few years, but was new to researching it on the internet - prior to that I had simply been "experiencing my heathenry" in Sweden and the UK.

Original post was on the Kindred UK pagan / heathen forum.

How do you see the Gods?

I have to say I fall heavily on the side of their being anthropomorphic representations of the forces of nature/the cosmos or abstract concepts promoted in a form that people can more readily understand. Explaining renewal/order/'justice'/culture to people even today is pretty hard. Explain that there are gods and goddesses who personify these roles and people can relate to them. Especially with the teutonic gods who are peculiarly more 'human' than many others.

But, more than this, I see there is a counterpoint to this in that the gods can also represent similar aspects of our own psyches. Thor might represent my protective instinct, my pragmatic side and also my no-nonsense approach to problem solving. Freyja might represent the my sexual side. Loki my mischevious side. The stories in the eddas and other sources can be seen as a guide to how these various aspects of ourselves interact and/or how they should be viewed/nurtured.

But, then on another level entirely, I think by following the gods, honouring them in our day to day lives, we breathe a life/more life into them. To all intents and purposes they become independent beings. All we ever know of each-other (as humans) is what our eyes see, our ears hear and, essentially, what our brains process about that person. It is the same when we bring the gods and goddesses into our lives. We see them active in the world and they have an effect on and through us.

Whether what I have reasoned means they are or are not actual, real entities, I am not yet sure. I have only just come to heathenism, but I hope through studying diligently on the evidence of how our faith was practiced traditionally, by reasoning how that should be interpreted in a modern context, and maybe with the odd moment of spiritual enlightenment, I might find out one day.

Also, please note, my knowledge of the gods and goddesses is very primitive at the moment. Forgive me if I have made any inappropriate connections or somesuch 'newbie mistake' ;)

My views differed a little back then to what they have evolved into these days. Naturally, you might say. Opinions and beliefs should always be tested and subject to change and development.

Good to see how, even back then, I was still very accepting that my way (whatever that turned out to be) would not be the only way. If only others - especially new seekers - could accept that.