The Viking Expeditions from Central Sweden (700-1000):
The Causes and Effects that the Expeditions and Viking Culture
Had on Each Other.
- Contents:
- Chapter 3: Contributing
factors for the expeditions.
- Chapter 4: Effects that the
Expeditions had on the Svear.
- 4.3: Result (Post Traumatic Stress
Disorder), The Viking expeditions to the east had many effects
on the Svear. The effect that the wealth of trade goods had on the
Svear is reasonably well documented. For example, Birka,
Helgö, and Sigtuna are well known historically and
archeologically. In addition to this prosperity, the Svear gained
experience in battle and strategy.
This section analyzes accounts of different rites and practices in
Scandinavia culture in order to bind the recurring elements in them
and to show how they may have compensated for the effects of
violence in their society.
Violence was part of life to a much greater extent then than it is
now. Defense and enforcement of laws and customs was dependent much
more on the individual and his or her relatives.
Early Swedish law required the common man to have a shield,
sword, spear, and iron hat per person, plus a mail-coat or jerkin,
a bow and 3 dozen arrows per rowing bench. (Foote 272) The large quantities of
carefully wrought weapons and armor found in the many graves in
central Sweden speak for themselves as to their importance and
availability to the people. It was often necessary to defend
oneself personally and attacks on others were permitted as long as
they were not kin and the attack was made
openly16. Several sources mentioned that it
was good to have the "strength to turn deceitful men into open
enemies" An excerpt from the
Hávamál, a collection of maxims in the 10th
century attributed to Odin, emphasizes caution and the importance
of strong relationships with others. "Out in the fields a man
should never be parted from his weapons. No one knows when a man in
the open has need of a spear." (Jones
351) Even the gods had their weapons, Odin had the spear,
Grugnir; Thor had the hammer, Mjollnir, Freyr had a sword that
could fight by itself, etc.
The effects of such events as betrayal and surprise attacks from
enemies appear enough in the remaining literature that they must
have occurred frequently enough to concern the ancient
Scandinavians. Each of these can be troublesome. If such events
occurred frequently enough to appear in accounts of their culture,
then the effects must have influenced society, either through a
manifestation of individual problems, or by the culture developing
a method of ameliorating the problems, or both.
The concern over betrayal can be seen in the law and mythology of
the Vikings. An old Norse term for the worst type of shame, níðingr, was recorded in the old law to
refer to one who had betrayed people who had reason to trust him or
her (Foote 426). A lot of
societies probably have the concept of betrayal, but here it is the
act of betrayal itself, not necessarily the effects of the betrayal
that are punishable under the law. This was reflected in the Viking
mythology as well. Among the Aesir, Loki was often in trouble over
his frequent betrayal of them.
The Viking, were known for their surprise attacks and were
probably subject to them as well, particularly on their way home,
laden with cargo. Even the gods of the Vikings, were subjected to
surprise attacks, and posted Heimdal to keep watch. The final
battle, Ragnarok, was to be an attack of short notice, the exact
date of which was not known to the Aesir, not even to Odin who had
been preparing for it for quite a while. There were many other
smaller examples of surprise in the myths. However, the conclusion
can be that surprise attacks occurred enough to affect the culture
of the Vikings.
Betrayal and surprise attacks are similar to some of the concerns
resulting from guerrilla warfare, the effects of which have been
well documented since the Vietnam war. The modern set of
psychological conditions known as post-traumatic stress disorder
seem to have existed among the ancient Scandinavians to such an
extent as to be an influence on the culture. The behavioral
problems are thought to be the result of re-experiencing components
of an earlier, profoundly bad experience, such as experiencing or
witnessing extreme violence or disaster. Perhaps the most commonly
known example of this in recent decades is found in many veterans
of the Vietnam and Korean wars, where certain events, even in peace
time, trigger a response more appropriate to combat. Additionally,
the effects can be found in survivors of catastrophes and it is
suspected that areas of high crime can produce such effects. Components of this disorder are often depression,
anxiousness, difficulty concentrating, emotional lability, painful
guilt about surviving, and often heavy drug use. (APA : 249)
According to the American Psychological Association, the problems
associated with post traumatic stress disorder does not always take
the form of "flashbacks." Impairment may be
either mild or severe and effect nearly every aspect of life.
Phobic avoidance of situations or activities resembling or
symbolizing the original trauma may interfere with interpersonal
relationships such as marriage or family life. Emotional lability,
depression, and guilt may result in self-defeating behavior or
suicidal actions. Psychoactive Substance Use Disorders are common
complications. (APA)
The key phrase in this passage is, "phobic avoidances of
situations or activities resembling or symbolizing the original
trauma", which can cause complications in behavior. In a group were
the members are dependent upon each other legally and through
custom to maintain their place in the community, this could become
a severe problem and would need to be dealt with in some way that
does not threaten survival. Current treatment
appears to be to help the subject address the event and their
reactions to it, rather than to let them continue to avoid it (Doctor 325). It appears that many
components of the Viking culture would work quite nicely to
ameliorate the symptoms resulting from such experiences.
In addition to confirming the status of the deceased, the funeral
customs reestablish the status of the survivors by their connection
to the deceased and are an outlet for many feelings, including
grief, guilt, affection, fear. The descriptive passages of funerals
in the poem Beowulf, The Death of Balder as recorded by Snorri
Sturluson, and Ibn Fadlan's account of a Swedish boat funeral,
contain observations of similar practices by similar groups of
people, which have significance in compensating for the effects of
battle.
The poem Beowulf, took place in the lands of the Danes, Goths, and
Swedes and was written around the end of the Viking era. It
contains a description of the funeral rites for the warrior king,
Beowulf, who was of the Goths17 and lived in or near what is now southern
Sweden. The poem goes into great detail about how the funeral was
carried out.
The Geatish people then built a pyre on that high
ground, no mean thing, hung with helmets, strong battle-boards,
bright coats of mail, as he had requested, and then they laid high
in the center their famous king, their beloved lord, the warriors
weeping. Then on that headland the great fire was awakened. The
wood-smoke climbed up, black above the flames; the roaring one
danced, encircled by wailing; the wind died away until the fire had
broken that bone-house, had burned to the heart. Sad and
despairing, the warriors grieved for the death of their lord. In
the same fashion a Geatish woman, her hair bound up, [wove] a
grief-song, the lament [for Beowulf.] Over and over [she said] that
she feared [the attacks of raiders], many slaughters, the terror of
troops, shame and captivity. Heaven swallowed the smoke. The men of
the Weders built on that cliff a memorial barrow that was high and
broad, to be seen far off by ocean travelers, and it took ten days
to build that monument to the famous man. The remains of the pyre
they buried in walls as splendidly worked as men wise in skill knew
how to fashion. Within this barrow they placed jeweled rings, all
the ornaments the brave-minded men had earlier taken from the
hoard; they gave to the earth for its final keeping the treasure of
princes, gold in the ground, where it lies even now, as useless to
men as it was before. (Beowulf
3137-3168)
The death of Balder, as recorded by Snorri Sturluson, gives a
description of a boat funeral for a god. The Scandinavians held
similar religious beliefs and worshipped the same deities.
Therefore, although some details may have varied from region to
region, this passage may be used to represent the typical model of
Scandinavian boat funeral.
A pyre was built round the body of
Balder and his wife Nanna, dry faggots that needed nothing more
than a spark to leap into their own life and consume the lifeless
bodies that lay upon them, releasing their spirits to travel on.
Then many treasures were laid within Ringhorn18 - buckles and brooches and rings, clasps and
pins - and not only treasure but knives and buckets and scissors
and spindles and spaces and all the fabric of life.
...
Now Odin strode through the shallows and gripped the gunwale. He
climbed into the boat and stood over the body of his dead son. For
some time he gazed at him. Slowly he too off his arm-ring Draupnir,
the gold ring that dropped eight rings of equal value on every
ninth night, and slipped it on to Balder's arm. Then Odin bent down
and put his mouth to Balder's ear. Again he gazed at his son; then
he left Ringhorn.
At a sign from Odin a servant stepped forward with a lighted
brand. He set fire to the pyre and at once a steady plume of smoke,
twisting and spiraling, rose into the calm air.
Thor raised his hammer. Slowly and solemnly he intoned the magic
words to hallow the cremation.
Then a dwarf called Lit, who had lost all interest in the
proceedings, came running along the water's edge. He passed right
in front of Thor and Thor was so enraged that he put out a foot and
tripped him. Before Lit had time to pick himself up, Thor gave a
terrible kick. The dwarf flew through the air and landed right on
the licking and curdling pyre. In this way he was burned to death
beside Balder.
The painter was released and with it the pent emotions of the
mourners. They wept as the boat began to drift out, rocking, across
the water. They wept and talked about Balder... (Crossley-Holland
157-158)
Ibn Fadlan's lengthy description of a funeral
along the Volga around the tenth century for a chief among the
Swedes is recounted by H. R. Davidson in a concise summary and also
contains common elements of the two funerals above.
The man was first buried in the ground, and later taken
out, dressed in rich clothes and placed on a bench covered with
carpets and cushions within a tent on the ship. Two horses, a dog
and two cows were killed, and the pieces thrown into the ship, then
a cock and a hen, and finally a slave woman was put to death with
long and elaborate ceremonial, and laid beside the dead man, after
which the pyre under the vessel was set alight. (Davidson 1976 : 118)
In all three passages, the slain is burned upon a pyre at the
waters edge with his own treasures and treasures from his people
and the remains placed in a large barrow. The fire is to burn
quickly to free the spirit of the deceased. In Nordic mythology the
water is a place where the everyday world and the spirit world meet
(Beck). Lastly, the deceased is given items to help in the next
world and placed in a monument.
Additionally, the funeral ceremony reaffirms the status of the
deceased and the participants' status in relation to the deceased.
Living members have a public forum to express their loyalty, grief,
affection, and guilt for the deceased. The quick fire, its
location, the provisions provided with the deceased, and the
monument afterwards are provided to express loyalty or affection to
the deceased by the survivors. Such an elaborate funeral shows the
concrete nature of the survivors' concern or duty to the deceased.
Norse mythology relates several possibilities
for afterlife. The many ship burials, with the ships laden with
supplies, indicate belief in the continued activity of the dead (Davidson 1967 : 118). Two
apparently contrasting ship burials indicate that concern was
expressed for the future of the deceased. One grave ship had its
anchor stowed for departure, yet another was weighted down with
rocks. (Davidson 1967 : 118)
However, by performing such actions as provisioning the dead for
travel, they indicated loyalty to the deceased and not a just wish
to be rid of their spirits.
Loyalty also plays a large role in the accompaniment of the
deceased to the other world. Although, the funeral of Beowulf does
not contain the accompaniment of the dead by a loyal person, both
Ibn Fadlan and Snorri Sturluson both describe human sacrifices at
the funeral. Balder's wife Nanna, was not killed necessarily for
the funeral, unlike the slave-girl on the Volga, but having died of
a broken heart, nonetheless accompanies her husband in death. Thor,
however, ends with a spontaneous sacrifice, kicking the dwarf, Lit,
into the flames. Although the slave girl was technically a
volunteer, and Nanna had her funeral with Balder, both accompanied
the dead to the other world out of loyalty to the deceased. This is
contrasted by the dwarf, Lit, who was not fulfilling the
obligations of a loyal member of society and was punished by Thor,
who kicked him into the fire.
When surrounding stimuli have triggered a re-experience of the
traumatic event, the subject's perception of reality becomes
distorted and he or she often enters a dissociative state,
potentially placing the subject in greater danger. In two such
flashbacks that I have been witness to, the people experiencing the
attack became less able to function, not from fear, but from not
being in the same reality as others, resulting in increased hazard
to those nearby. The problems appeared to be what the descriptions
from the Viking period called 'battle fetters'; the person bound by
the "battle-fetters" was briefly unable to act because of what was
beyond their control, in the case of post traumatic stress
disorder, past events.. This, quite temporarily and
unintentionally, increases their physical danger by several orders
of magnitude. A verse from the Icelandic Harðar Saga describes
the effects of the war-fetters.
The 'war-fetters' came upon Hord and he cut himself
free once and a second time. The 'war-fetter' came upon him a third
time. Then the men managed to hem him in, and surrounded him with a
ring of enemies, but he fought his way out of the ring, and slew
three men in so doing. (Davidson
1981 : 63-64)
Apparently Hord was killed when the fetters came a fourth time. H.
R. Davidson commented that, according to the rest of the saga, Hord
was not under panic and that he was quite brave; but still he was
unable to act during those few moments.
The Viking emphasis on loyalty and their fear of betrayal was
probably the result of their continued exposure to violence. The
Swedes, who often experienced ambushes along their trade routes did
not have the benefit of a ritual beginning that formal battle and
declared war had. The result was that their culture integrated
customs that ameliorated the effects that the violence on its
members.
Chapter 4 index.
Summary. The Viking expeditions from central Sweden primarily
influenced by their culture, which was in turn heavily influenced
by the expeditions. On one hand, the technologies, customs, and way
of life of the Svear provided the prerequisite material for
organized expeditions through unsafe lands. On the other hand they
had contact with the well established, wealthy, literate, and
scientifically advanced cultures that they traded with, such as the
Greeks and Arabs, and additionally, their travels to and from these
lands appears to have had an even greater effect on the culture of
the Svear than their contact with the wealthy urban regions.
End Notes
16 Miller
17 Geats, Swedish: Götar
, West Norse : Gautar, Old English : Geatas (Foote 25).
The Goths probablly lived in Östergötland and
Västergötland, they possibly originated from island of
Gotland (Jones 22).
18 Balder's boat
19 Most likely female slave,
not wife.