by Peter Archer
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Contents
Title Page
Copyright Page
Dedication
Acknowledgments
Chapter One: Who Were the Vikings? Viking Culture
Vikings at Peace
The End of the Viking Age
Chapter Two: Voyages Across the Seas Leif Erikson and the Voyage to America
Leif Erikson
The Danelaw
Kiev and the Rus
Northmen and Normandy
Chapter Three: Life Among the Vikings Hunting and Farming
Travel and Trade
Vikings at Home
Furnishings
The Development of Towns and Trade
Viking Weapons
Chapter Four: The Sources of Viking Mythology Snorri Sturluson
The Prose Edda
The Elder Edda
The Poetic Edda
Skaldic Poetry
Chapter Five: In the Beginning . . . The Creation of Ymir
The Cow Audhumla
The Making of Middle-earth
Valhalla and the Valkyrie
Other Races of Middle-earth
The Viking Cosmos
Chapter Six: Yggdrasil, the World Tree The Well of Urdr
Hvergelmir
The Creatures of the Tree
Svipdag and Mengloth
Chapter Seven: Gods and Goddesses of the North Odin the One-Eyed
Loki
Other Gods
Goddesses
Chapter Eight: The Exploits of Thor Thor’s Origins
Thor’s Hammer, Mjollnir
Thor and Loki’s Journey to Utgard
Chapter Nine: More Tales of the Gods Thor and Hymir Fishing
The Necklace of Brísingamen
Hrungnir and Thor
The Rígsthula
Chapter Ten: The Treachery of Loki The Theft of Thor’s Hammer
The Theft of Idunn’s Apples
The Death of Baldr
The Binding of Loki
Chapter Eleven: Sigurd the Volsung The Volsungs
Helgi
The Young Sigurd
Chapter Twelve: Sigurd and Brynhild Sigurd’s Discovery of Brynhild
Features of the Völsunga Saga
Chapter Thirteen: Beowulf The Battle with Grendel
Grendel’s Mother
The Battle with the Dragon
The Beowulf Manuscript
The Treasure of Sutton Hoo
Chapter Fourteen: Ragnarök: The End of the World Winter and Strife
Battle of Giants and Gods
The Rebirth
At the End
Glossary A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
R
S
T
U
V
W
Y
Bibliography
About the Author
The Book of Viking Myths
From the Voyages of Leif Erikson to the Deeds of Odin, the Storied History and Folklore of the Vikings
Peter Archer
Avon, Massachusetts
Adams Media
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Copyright © 2017 by Simon and Schuster
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Library of Congress Cataloging-in-Publication Data
Archer, Peter (Peter Andrew), author.
The book of Viking myths / Peter Archer.
Avon, Massachusetts: Adams Media, 2017.
Includes bibliographical references and index.
LCCN 2016044429 | ISBN 9781507201435 (pob) | ISBN 1507201435 (pob) | ISBN 9781507201442 (ebook) | ISBN 1507201443 (ebook)
LCSH: Mythology, Norse.
LCC BL860 .A68 2017 | DDC 293/.13--dc23
LC record available at https://lccn.loc.gov/2016044429
ISBN 10: 1-5072-0143-5
ISBN 13: 978-1-5072-0143-5
eISBN 10: 1-5072-0144-3
eISBN 13: 978-1-5072-0144-2
Many of the designations used by manufacturers and sellers to distinguish their products are claimed as trademarks. Where those designations appear in this book and Simon & Schuster, Inc., was aware of a trademark claim, the designations have been printed with initial capital letters.
For Watson, Vivian, and Frederick. Three Vikings setting out on their voyage of discovery—with a little plundering and pillaging on the side.
Acknowledgments
Thanks to Karen Cooper, Brendan O’Neill, Rebecca Tarr Thomas, and Katie Corcoran Lytle at Adams Media for their support and assistance with this project. Thanks to Heather Padgen for her superb copyediting. And, as always, thank you to my wife, Linda, for her help and patience.
Chapter One
Who Were the Vikings?
One morning in the year 793, the monks of the monastery of Lindisfarne, off the coast of eastern Britain, looked from their stone huts in puzzlement. A vessel had anchored off the shore, one like none they had seen before. It was long and rode low in the water. Oarsmen maneuvered it into the tiny harbor, while a single square sail hung from the mast in the center of the boat. Its prow rose high above the crew and the monks noticed it was carved into a ferocious dragon’s head.
Who were these strange folk? the monks asked one another. And what did they want?
Their questions were soon answered. With cries, the men from the boat leaped ashore, wielding spears and axes. Monks who tried to stop them were hewn down. Others were captured, shackled, and carried off to the ship. Streams of blood ran over the rocks and mingled with the uncaring sea.
The invaders swept through the settlement, seizing precious relics—not for their religious value but for their material worth. When all had been taken or destroyed, the raiders hurled torches into the buildings and returned to their boats. Those monks made captive looked back at the black smoke rising from the holy isle. It was the last they would ever see of it; most of them were carried off to the east where they were sold into slavery.
The raid on Lindisfarne was the first major attack by the people history would come to know as the Vikings. For more than a century, their longboats ranged along the coasts of England,
Scotland, and Ireland. They brought such terror with them that for decades priests added to their prayers the words: “From the fury of the Northmen, good Lord, deliver us!” The Lindisfarne raid sent shockwaves throughout Christendom. Alcuin of York, a leading intellectual light of Britain, later a member of the court of Emperor Charlemagne, wrote:
We and our fathers have now lived in this fair land for nearly three hundred and fifty years, and never before has such an atrocity been seen in Britain as we have now suffered at the hands of a pagan people. Such a voyage was not thought possible. The church of St. Cuthbert is spattered with the blood of the priests of God, stripped of all its furnishings, exposed to the plundering of pagans—a place more sacred than any in Britain.
The first Viking forays were, indeed, almost wholly destructive. What was portable was carried off in the longships. What was not was burned. Monasteries were particularly tempting targets, since they were concentrations of what wealth existed in the early medieval world.
However, gradually, over the next two centuries after the Lindisfarne raid, a change could be discerned. The raiders still came, striking terror into the hearts of Christians. But now they came to stay. Viking settlements spread across northern Britain until by 880 they had captured and controlled more than half the country.
Their territory was called the Danelaw, and their incursions were only halted by the military campaigns of the Wessex ruler, Alfred the Great.
Other Viking bands went even farther afield. Some attacked the coast of France; in 845 a Viking fleet sailed up the Seine River and attacked Paris. Some of the raiders traveled as far east as Baghdad; others launched assaults on the glittering city of Constantinople, the greatest city in Christendom. They penetrated lands to the north and settled there; they were known as Rus, perhaps from the red hair many of them grew. In time, the area would take its name from them and be called Russia.
And, amazingly, they sailed even farther to the west. In 860, Vikings landed on the uninhabited island of Iceland and established a thriving culture there. In the late tenth century Erik the Red, a Viking leader who was, at the time, wanted for murder in Norway and Iceland, planted a settlement in Greenland. Some years later, his son, Leif Erikson, and a small group of companions, sailed still farther west and encountered more land. They called it Vinland; today the site of their first settlement is called L’Anse aux Meadows and lies at the northernmost tip of Newfoundland. It was the first European settlement in North America, coming almost 500 years before the voyages of Columbus.
Leif the Neglected
Ironically, Columbus, who came late to the discovery of the New World, is extensively commemorated by city names (e.g., the largest city in Ohio), music (“Hail, Columbia”), and in mnemonic verses (“In fourteen hundred and ninety-two, Columbus sailed the ocean blue”). Leif Erickson, on the other hand, remained largely forgotten until the archaeological discoveries at L’Anse aux Meadows beginning in 1961.
Viking Culture
Although we often associate the Vikings with death and destruction (and they certainly meted out a good bit of both), they also represented a vital and rich civilization. Their art was complex and impressive; they were some of the most skilled seafarers the world has known; and they had a rich and colorful mythology that has left its mark on Western civilization. We call the third day of the week Wednesday after Woden’s Day, the fourth day Thursday for Thor’s Day, and the fifth day Friday for Frigg’s Day. Woden (or Odin, as Scandinavian myth referred to him and as we’ll call him in this book), Thor, and Frigg were all important Scandinavian deities. The northerners left us a host of common words: anger, cog, cozy, flounder, glove . . . The list goes on and on.
The word “Viking” itself has never been fully explained, but many scholars believe it is derived from the Old Norse word vik, which means “to wander.” The marauding bands came from Scandinavia, from the kingdoms of Sweden, Denmark, and Norway. Historians argue about what precipitated the migrations, but there is a general consensus that improvements in shipbuilding technology contributed to them. Some also suggest that there were several centuries of global warming that improved chances of children surviving the harsh northern winters. This, in turn, meant more population pressure and more young people available for roaming.
One event may have contributed more than others: in 872 at the sea battle of Hafrsfjord, Harald Fairhair defeated a coalition of Norse noblemen and succeeded in making himself king of Norway. In the aftermath of the battle, many nobles fled overseas to establish their own settlements. This seems to have precipitated many of the raids on France, including an 885 siege of Paris. Other Norwegians sailed to Ireland and effectively took over the country, ruling it until 1014, when they were defeated at the Battle of Clontarf by the great chieftain and Irish hero Brian Boru.
Perhaps the best reason for the Viking explosion was the most straightforward: shipbuilding. In 1903 a Viking ship, known as the Oseberg ship, was discovered at Slagen in Norway. The ship was remarkably well preserved and, together with other discoveries made during the previous half century, gives us a very clear idea of the nature and capabilities of Viking shipbuilding.
The Oseberg Ship
The most remarkable thing about the Oseberg ship is that it exists at all. Most Viking ships (or other early medieval ships) were made of wood and have rotted away, leaving only their impressions in the dirt. But the Oseberg ship was, more or less, intact. Archaeologists treated it with various solutions and allowed it to dry out before moving it to a museum in the center of Oslo, where it remains today.
The ship dates from about 820. Its hull is twenty-two meters long and about five meters across at the midbeam. Viking ships were powered by rowers—probably eight on each side, although the Oseberg ship has spaces for fifteen oarsmen; that was atypical—as well as by sail. The prow rises to a beautifully carven spiral, whose lines move downward to join in the ship’s keel.
Viking boats had extremely shallow draughts, something that enabled their sailors to travel easily in rivers as well as the ocean. A mast rose from the middle of the boat, to which was affixed a square sail. The boat was steered by a tiller at the rear.
Archaeologists have speculated that since the sides of the Oseberg ship are low and its keel is thin it might well have been a ceremonial vessel that confined its travels to the fjords. But the striking thing about all Viking ships is how easily maneuverable they were. Still, travel in them cannot have been entirely pleasant, with blowing foam, biting winds, and little or nothing in the way of shelter. The Vikings relied on the stars for navigation.
Like many Viking ships so far discovered, the Oseberg ship was used as a burial vessel. The bodies of two women were contained in it—probably of significant rank, given the size of the ship. Scholars have connected this burial to a Viking cult of fertility that centered on the goddess Freyja, daughter of the god Njord. The Roman historian Tacitus makes reference to a German goddess, Nerthus, who seems to have been the equivalent of Njord, and whose cult was centered on a sacred grove on an island somewhere in the Baltic Sea. The image of the goddess was kept covered in a wooden wagon. Historian Tony Allan writes:
When the presiding priest sensed that the goddess herself was present, the wagon would be hitched to oxen and led out through the surrounding countryside. Warriors would lay down their weapons as she passed, for she was an Earth Mother, a goddess of peace. Yet she also inspired fear, for when the wagon returned to the sacred grove, the slaves who ritually cleansed it were drowned as sacrifices to the goddess in the lake where they carried out the task.
The Oseberg ship site included a wagon with a hitch suitable for oxen. So it seems clear that the Germanic fertility cult continued into the Viking age. We know that the Scandinavians practiced human sacrifice until comparatively late. In 921 an Arab traveler, Ibn Fadlān, witnessed the burial of a Viking chieftain. As part of the burial ritual, a slave girl was strangled after being raised three times standing on a wooden frame.
The firs
t time they raised her she said, “Behold, I see my father and mother.” The second time she said, “I see all my dead relatives seated.” The third time she said, “I see my master seated in Paradise and Paradise is beautiful and green; with him are men and boy servants. He calls me. Take me to him.”
Viking burial rituals, as recounted by the twelfth-century writer Saxo Grammaticus in Gesta Danorum (Deeds of the Danes), also included the beheading of a cock, but the significance of this is lost to us. One of the unfortunate circumstances from a historian’s point of view is that with the coming of Christianity to the Scandinavian country, most remnants of Viking religious practices were wiped out. Today we have only traces of what was at one time a vital and complex religious culture.
Vikings at Peace
As the Vikings began to settle in areas they conquered, they brought with them a relatively stable society. It was heavily patriarchal and family oriented. Family, as we’ll see, plays an important role in Viking myth. Although the Vikings spread through conquest and were preoccupied by raids, there is no indication that in their own lands they were any more warlike than other medieval societies. Wars, when they were fought, were often local affairs to settle disputes over land or possessions. The Northmen fought a series of wars in England to establish the Danelaw until they at last agreed to a truce after suffering defeats at the hands of Alfred the Great. That many of the Viking settlements in Britain were wealthy is indicated by the Cuerdale hoard, a mass of treasure discovered in 1840 in an area of Lancashire called Cuerdale. The horde includes more than 8,600 items, mostly silver, including coins, amulets, chains, and rings. While some of these were undoubtedly the result of plunder, in other cases, jewelry has been found that portrays Viking gods and goddesses. Clearly, this was a people capable of great artistic expression.