Understanding Viking culture is crucial to understand the world of Silence. Below are student written essays exploring the culture and religion connected with Nordic civilizations.
Viking Culture
And how it pertains to the play Silence
Viking Raid Culture
Written by Appalachian State University Student: Timothy Travis
The story of Silence involves a world infected with Vikings, with them came the famous Viking raids. While Silence, a Viking born child, serves the Anglo-Saxon king, they follow Viking culture and religion. Despite this Silence and Silence's people are still subject to the raids as are the rest of the British Isles. These raids created a nefarious divide between the Anglo-Saxon community and those of Viking heritage. Even after they began to integrate themselves, those of Viking descent were discriminated against because of their blood ties.
Why did Viking Raids Occur?
The Viking raid is a well-known concept of plunderers who sought simply to steal as much as possible. This incorrect perception of Vikings was developed and spread by the residents of the British Isle’s in the late 8th century. Despite the stereotype of the insatiable Vikings who pillaged for the thrill and power, most Vikings did so out of economic benefit. Back in the 8th century through the 10th, forming larger communities meant becoming a target. As the larger Anglo-Saxon communities soon found out when the first raid occurred. This made it difficult to generate an income since most Vikings worked to survive. As a result when unguarded coasts were discovered along the British Isles, Vikings discovered they could simply take what they wanted, thus giving way to the Viking raid. While the word “Viking” is used to describe those who raided the British Isles, it encompasses several cultures originating in Scandinavia. Scandinavian royalty initially had no part in the raiding culture. However the immense benefits and profits that flooded their communities slowly as a result encouraged them to support and joined the raids early in the 9th century.
Transition of Vikings from Raids
The British Isle’s were mostly unguarded open coasts that became prime targets for the plunder seeking Vikings. As the Anglo-Saxons who had been attacked by Viking’s searched for protection, they arranged a deal with other Vikings who saw steady profit in becoming their bodyguards. This form of protection increased in popularity both for the Anglo-Saxons and the Vikings. The shift between savage raiders and civilized protectors took place as a result of the ever luxurious raids losing their profitability. Since the coast was no longer defenseless, the Vikings who were raiding had to work harder to get their plunder, facing increased risk of death. The hired Vikings who defended the coastal villages then became the only Vikings profiting from the Isle’s. Since the constant raiding over previous years had starved the Isle’s of its original wealth, substantially reducing potential profits from either approach. As the majority of Vikings began settling on the Isle’s to become mercenaries or residents, the occurrence of raids decreased steadily over time. After centuries, the Vikings then began settling in these cities slowly integrating themselves into Anglo-Saxon life. As with the raids, their motives were initially focused on creating a profit to ship home. This shift led to the Vikings becoming conquerors from within, slowly becoming the villages they used to pillage.
Vikings: Rape and Raids
Vikings are often viewed as bloodthirsty pillagers raped and destroyed their targets. Fear and uncertainty of a Viking raid occurring encouraged Anglo-Saxon women to make up stories that rationalized their fears of being violated. The rhetoric of a Viking who raped his raiding victims was concocted by religious women who feared that barbaric men would violate them. This association came from the idea that barbaric man (barbarians) were not civilized and acted on sexual impulse. This narrative fit in with the general Anglo-Saxon view of Vikings as violent and barbaric, though the Vikings have no mention of rape. While many stories were created to depict the violent nature of the attacks, the Royal Frankish Annals (historical records of Scandinavian society) who were also subject to the raids make little to no mention of Viking raids involving rape. While current association of Vikings involves rape and pillaging, contemporary critics would associate the raids with pillaging and destruction. While rape was not absent from Viking literature and mythology, it wasn’t a part of conquering or raiding.
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Work Consulted
Ashby, Steven P. "What Really Caused The Viking Age? The Social Content Of Raiding And
Exploration." Archaeological Dialogues 22.1 (2015): 89.Publisher Provided Full Text
Searching File. Web. 5 Apr. 2016.
Barrett, James H. "What Caused The Viking Age?." Antiquity 82.317 (2008): 671. Publisher
Provided Full Text Searching File. Web. 5 Apr. 2016.
Kurrild-Klitgaard, Peter, and Gert Tinggaard Svendsen. "Rational Bandits: Plunder, Public
Goods, And The Vikings." Public Choice 117.3/4 (2003): 255. Publisher Provided Full
Text Searching File. Web. 4 Apr. 2016.
Sigurdson, Erika Ruth. "Violence And Historical Authenticity: Rape (And Pillage) In Popular
Viking Fiction." Scandinavian Studies 86.3 (2014): 249. Publisher Provided Full Text Searching File. Web. 4 Apr. 2016.
"Viking Raids, Trading Expeditions, Or-?." Acta Archaeologica 1 (2011): 45. Academic OneFile.
Web. 4 Apr. 2016.
The Religion of the Vikings: Mysticism, Female Empowerment, and Sacrifice
Written by Appalachian State University Student:
Leah Chandler
The religion which the Vikings followed is very different that the secularized Western religions typically accepted by today’s societies. Nordic religions utilized mysticism to explain naturally occurring events (like earthquakes or storms) or to predict the future. Within this religion, women were granted equality, leading to a rise in female empowerment and participation. Finally, the Vikings sought to appease their blood-thirsty gods through ritualistic human and animal sacrifice.
While little is known about the precise nature of Viking worship, thanks to Snorri Sturlson’s efforts (author of the “Prose Edda” and “Heimskringla”), a large portion of the myths which Nordic religion was based around have survived. The “Eddas” (”Elder/Poetic” and “Prose”) describe the way the first gods were born, how Odin forged the world from the body of the Frost Giant Ymir, the adventures of the Gods in Asgard, and foretell how the world will eventually meet it’s end. In a world without modern technology, the Norse used their religion and mythology to explain the world around them. For example, it was believed that thunder came from Odin felling foes in Asgard (ironically, the name of his hammer “Mjöllnir” translates to lightning), or that the Aurora Borealis was caused by light shining off the Valkyrie’s armor. The Norse had a complex view of not only the world around them, but also of the heavens above. They believed the universe was divided into nine realms; though the primary distinction lay between the realms of the gods (Asgard and Vanaheim), the mortals (Midgard), and the underworld (Niflheim). Within these realms, their deities ran rampant. These supernatural beings can be categorized into the Aesir, Vanir, and Jotun. While the Aesir and Vanir remained on good terms (intermarried, feasted together, enjoyed peace), they were forever at odds with the Jotun, trolls or giants comparable to the Titans of Greek mythology. Yet Norse mythology wouldn’t be complete without a few other supernatural critters running about including: elves, dwarves, and a whole host of monsters (like Fenrir the wolf or Jörmungandr the sea serpent). The Norse believed many of these creatures, along with the Gods could move freely between realms; therefore, it’s entirely believable that one could have had a conversation with Odin or had been tricked by Loki. Yet for all these figures and beliefs, Norse religion was not nearly as centralized as the Western religions of today. Nordic worshippers often practiced their religions outside in sacred groves or in their homes in front of small simple altars, called horgr. Also interestingly enough, like many other polytheistic religions, Norse mythology lacks the “good-evil dualism” of monotheistic religions. This means that the Norse gods aren’t entirely good natured and that the frost giants aren’t entirely evil. The Norse used their religion to explain the fickle world around them, yet religion would also open the door to female empowerment.
When comparing Nordic culture with that of the Romans, Greeks, or other ancient cultures, Viking women tended to hold significantly more power socially, politically, and religiously. Within Norse society, women were trained to both look after a household and also to defend it if necessary. Women were able to follow their husbands into battle as shield maidens, giving them the opportunity to enter Valhalla. Women were viewed as equals within Norse society; they were able to divorce a husband and raping a Viking woman was a crime punishable by death. Women also played a key role in Nordic religions. There are quite a few female magicians mentioned within the “Eddas,” including Thordis from “Thorvalds thattr ens Vidsfola,” who took young men as her pupils in the magical arts. It was not unusual, therefore, for a Nordic clan’s religious leader, to be a female. There is even a word, völva, which translates to a sorceress in Icelandic. Priests or priestess would be expected to possess foresight or practice divination, thus they could be consulted about an individual’s destiny or perhaps before a battle.
The role of women within Norse culture, was perhaps bolstered thanks to the influence of the Church. With the Church’s open hostility towards pagan practices feminized magic, many women were allowed to step into leadership roles within Norse society and religion.
Another pillar of Nordic religion was the ritualistic sacrifice of animals and humans. Feasts and sacrifices played an important role in Viking society and religion. There were regular feasts which the whole community would attend, including one at the beginning of winter made to ward off famine in the coming winter. Or one made during the spring for good luck during the raiding season and a good harvest to come home to. These festivals were times for the whole community to come together to both worship and celebrate; there would be plenty of food and of ale to be drunk to both honor the gods along with fallen ancestors. While Viking temples were not ornate affairs, it was essential that one would include an altar along with a ceremonial bowl or vessel to collect the blood of sacrifices. Sacrifices were often brutal affairs, some sources speak of cutting throats and reading the future from the blood spray. While others describe human sacrifices being hung in order to honor Odin, who hung himself from the World Tree for nine days in order to gain more knowledge of the runes. Animal sacrifices were more frequently practiced, and animals could include: horses, cattle, goats, sheep, or birds. Typically, human sacrifices were made to Odin, and participants were usually either of significant social standing (nobles or chieftains) or little social standing (thieves or captured enemies) within the clan. Either way, sacrifices didn’t go to waste, their blood was used to adorn idols or alters, and animals (not humans) were typically consumed afterwards during the festivities. Sacrifices might seem inhumane by today’s worship standards, but making sacrifices to the gods gave the Vikings agency over their surroundings and offered insight into the future.
While the religion of the Norse might seem cruel when compared with modern Christianity, their mysticism allowed the Norse to explain the world around them, their religion allowed females to become empowered within the society, and their sacrifices offered them some sense of control over their environment.
Work Consulted
Krieger, Martin. "Sverre Bagge: From Viking Stronghold to Christian Kingdom. State Formation in Norway C. 900–1350." European Journal of Scandinavian Studies 45.2 (2015): n. pag. Web. 20 July 2016,
"Norse Mythology." - New World Encyclopedia. MediaWiki, 23 Jan. 2015. Web. 19 July 2016.
Paxson, Diana L. "Sex, Status, and Seiðr: Homosexuality and Germanic Religion." Seeing for the People. 2012. Web. 18 July 2016.
Short, William R. "Hurstwic: Pagan Religious Practices of the Viking Age." Hurstwic: Pagan Religious Practices of the Viking Age. 2016. Web. 17 July 2016.
Skarsten, Trygve R. "Nordic Religions In The Viking Age (Book Review)." Church History 69.3 (2000): 645. Historical Abstracts with Full Text. Web. 18 July 2016.
Work-Makinne, Dawn E. "Deity in Sisterhood: The Collective Sacred Female in Germanic Europe." (2009): n. pag. ProQuest. Web. 20 July 2016
Viking Afterlife Belief Structure and its Relation to Silence
Written by Appalachian State University Student: Ian Lawrence
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The play Silence has a heavy emphasis on the cultural differences between the English Christians and the Vikings who inhabited the northern part of the country. Ideas of the afterlife and Armageddon are explored on stage by several of the characters but only from the traditional Christian lenses. The Vikings have their own interpretation that is explored more subtly throughout the play. Here we will be diving into the path from death to afterlife of the Viking warrior.
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Entrance to Valhalla
Viking mythos features several passages towards the afterlife. Helheim is the general term for the underworld, the place for most commoners. Valhalla is distinguished from this as the land for warriors, personally overseen by the gods. Warriors who died in heroic fashion on the battlefield were said to be hand chosen by the Valkyries, a race of large warrior goddesses, who would guide the spirits of those men to Valhalla (Bensel 387). This is the highest honor in the afterlife as they are able to spend the rest of their eternal existence amongst other fabled warriors and the king of the gods Odin.
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Christianity Mixing in Valhalla
Christianity began to sweep its way into the Viking mythos during the 10th century. The earliest mix of the two is from the poem of Hákonarmál. This poem tells of a Norwegian King named Hakon the Good who fell in battle to the pagan Eirik Bloodaxe (future ruler of the Kingdom of York). The poem describes Valkyries being sent forth and choosing Hakon to sit with Odin and return home amongst the gods, even though he is of Christian faith. He stays vigilant and uneasy, keeping his weapons brandished not sure of how to perceive the news. The main use of the poem is to analyze the strange dichotomy between the selection of the finest warriors for Valhalla and the need for them to die on the battlefield, showing that they are not invincible, or the absolute best (O’Donoghue 71). It is very much likely later ideas of Heaven and paradise became influenced by the pagan ideas of Valhalla.
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What to Find in the Hall of Champions
Many descriptions of Valhalla differ and the exact location of the hall of the dead is disputed in different literary works. The common consensus is that the halls are somewhat close to Asgard, land of the gods, as Odin resides there (Cederlund). Within the Viking Mythos, the worlds of all existing creatures reside in a three-tiered system. Asgard and Valhalla both belong in this upper tier, or Heaven. This relates back to the journey with the Valkyries as they, within the mythos, would carry you out of Earth to your new home among the gods. There are two main features of Valhalla, the dining hall and the fields of battle. The dining hall has been described differently in several accounts of poems and books of the time period. The common idea is of a great hall lined with weapons and shields with large doors that could open for entire armies to walk through. There is also a giant pig that is feasted upon nightly, regenerating its flesh for consumption for the rest of time. The other feature is a battlefield where the warriors can practice and fight every day without fear of injury. They, as the pig in the hall, will regenerate and continue to fight until the end of time.
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The End of Times
Paradise in Valhalla does not last forever. The hope of any warrior destined for Valhalla is to join in the battle during the End Times. The constant fighting and feasting of Valhalla will eventually lead into Ragnarök, the end of days (and the castle named in Silence that the caravan is traveling towards during the second act). The prophecy of Ragnarök foretells of the giant wolf Fenrir breaking from his chains and beginning to eat the entire world. When Ragnarök begins, the doors of Valhalla will open allowing all of the warriors of time to spill forward into their final battle with Fenrir ("Fenrir"). In this process, Odin will engage with the beast and fall victim to his power. He will then be avenged by his son and end the cataclysm of the world (Pálsson). The onslaught of Ragnarök is to be the end of the current cycle of life and the beginning of a new one.
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Work Consulted
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Bensel, Richard F. "Valor and Valkyries: Why the State Needs Valhalla." Polity. Vol. 40. Issue 3. 386-393. Article
Cederlund, Carl. "The Modern Myth of the Viking." Journal of Maritime Archaeology. Vol. 6 Issue 1 (Jun2011). 5-35. Article
"Fenrir." "Merriam-Webster's Encyclopedia of Literature." Print.
O'Donoghue, Heather. From Asgard to Valhalla: The Remarkable History of the Norse Myths.London: I.B. Tauris. 2007. Book
Pálsson, Hermann. Rev. of Ragnarok: An Investigation into Old Norse Concepts of the Fate of the Gods, by John Stanley Martin. Modern Language Review 71.4 (1976): 975–76. Print.
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