Gotlandic Picture Stones

July 31, 2019 ClanCarruthers

Gotlandic Picture Stones

( Oldest picture stone in Gutland)

No poets celebrate in song Gotlands’ peaceful or military exploits in the East.
On the other hand Gotland has plenty of beautiful and proud monuments in
form of picture stones, the only monumental art we possess from antiquity.
They were originally attached to the tombs and had certainly religious-magical functions.

The earlier stones had the sacred form of the axe-blade and
were tastefully decorated with sun symbols and ship images, reminiscent of the
Bronze Age ornamentation. One of the fnest of these picture stones, which
dates back to Roman Iron Age is embedded in Bro church tower wall (page 20).
Picture stones are a human expression, that in a single interpretation can provide a perspective far beyond the horizon of Gotland. If you compare the
picture stones from before and after the turbulent times about 520 CE we note
that there are two entirely different religions that exist.
The older picture stones up to the 500s describe sun and nature worship while
after that time there are new religious infuences emerging. In the Lake Mälar
area we have what Snorri Sturlusson calls Æsir religion.whilst it on Gotland are
traces of Christian infuences.
The idea to raise neatly carved, fat stone slabs on the graves, which frst meet
us in the Roman Iron Age, has lived through the storms of time.
The Gotlandic picture stones are unique and are nowhere else in Scandinavia
to be found. The older stones are elegantly shaped image blocks with a sparse geometric decoration of a symbolic nature, that is indicative of an artistic
balance and elegance in the alignment, which closest speaks of a sophisticated
culture. The sun wheel occupies a central place in this world of images. This is complemented with the symbolic images of animals and ships, drawn with
a few elegant lines. These show clear signs of inspiration from Roman culture.
Gotland’s main deities here and ever since ancient times have been the heavenly
bodies, mainly the sun and moon. There have apparently lived talented artists
on Gotland during this time and later times.
The earlier Gotlandic picture stones are mostly connected with the Iberian
peninsula and southern France. The Ibero-Celts are the most likely bearers of
the pictorial agenda that is introduced on Gotland for the earlier picture stones.
In the Iberian peninsula, the Vadenienses, an old Ibero-Celtic people have left
very special gravestones, decorated with blades of ivy, corn ears and specially
designed horses. It was a people of foghters and horsemen, who to every horse
had two warriors, one to ride and the other to foght on foot to help protect the
horse and knight. Their most common form of grave decoration during the
pre-Christian Roman period is exactly of the same character as the early stones
on Gotland. They contain a lot of signs that could be understood as sun and
moon. The moon is often made as bulls horns. This whole style is unique for
the Iberian peninsula and depends probably on Celtic infuence among the Romans.

(Two picture stones from Tängelgårda in Lärbro parish, dated 700AD)

The Gotlandic picture stones correspond with the pre-Christian stones from
100-300 CE. The Vadenienses worked within the Roman legions, and were
also mercenaries fghting for whoever made it worth while. Their fghting techniques have been reported by Roman soldiers who observed it among their
German enemies. At other occasions they have also witnessed it with the eastern Goths in the time of Attila. They lived on the Asturian plateau and in the
mountains and further on in northern Italy, Austria and Bohemia. They were
a travelling people. They might have met the people from Gotland in the Bohemian area (see Marcomannic infuence).
We today know of about 570 Gotlandic picture stones, dated roughly to the
period 200-1100. Peter Manneke has shown roots of picture stones that date
back to the 1st century in certain cemeteries.
According to Peter Manneke: “The consummate mastery of the stone material
from the 300s and 400s in the form of perfect curbed stone circles of dressed
sand- and limestone, and technical high-image blocks within these circles presupposes partly unknown, earlier stages on Gotland and partly the fact that the
craft as such, came to Gotland from outside. These early stages can be found
on Gotland. The idea to use cut stone as a material for edge- and picture stones
and the necessary technical skills came probably from the south and if so,
mainly from the vast Roman Empire with its perfect architecture in stone, with
whom Gotland had intensive trade and other relations.The idea for the older
image blocks and its imagery, with its compass-drawn geometric ornaments,
their burdensome ships and its fabulous animals that sometimes have rear-facing heads, probably stems from several areas in the south and southeast.
The findings on the grave-fields, burial forms, etc. indicate that the stones date
back to the frst century. In the Duero valley in Spain/Portugal e.g. is a picture
stone from the first century, showing among other things, two swivel wheels
(which is prevalent on the Gotlandic picture stones) and a rosette ornament resembling the basic shape of the Gotlandic highly developed spoke graves with
intricate stone circles outside the cairns, especially those at Duckarve in Linde
and Barshaldar in Grötlingbo.
The picture stones from the Duero area are from the days when Roman bronzes and silver coins began to appear on Gotland. On Gotland these offshoots
of different cultures and design worlds met Celtic, Germanic, Roman and that
from the Goths.”Age mystical religious images, and the younger Germanic Iron Age more readable narrative picture scenes.
That the art in the 500s changed its expression is an important observation.
Similarities and differences in this shift should be compared with the transition
from a pre-Christian Gotlandic art to a Romanesque Byzantine Christian art
in the 900s.
Professor Nylén writes in the book ‘Stones, ships and symbols’ about some
sort of religious change around 500 CE.
In connection with possible disturbances it may also have been the bubonic
plague, known as the Justitian bubonic plague, that ravaged. It appeared in Italy
541-543 and harvested close to half the population of the Roman Empire. We
also know that the Flanders was hard hit.
The explanation for the burned foundations of the Gotlandic houses can be
that they had to burn away the evil disease. It is then natural to move to new
settlements, which also happened.
A distinctive feature of this later time is a particular art, the Nordic animal ornamental art, which only has survived in small metal objects, but that refects a
lost monumental art in wood.
Alongside these works, which certainly originally had a symbolic-magical signifcance, is a monumental group that gives us a very different conception of
the society of the time. It is the next face of Gotlandic picture stones.

(Arrival at Valhalla )

Here we fnd the image part of the depictions that are repeated in the later Icelandic
sagas, but also scenes of ritual acts, whose meaning we only vaguely suspect.
Here is the Valhalla, the kingdom of death, and the battles that brought the heroes there, here are characters in the poems the bards sang, fragments we only
partially understand. From the circuit of the Niebelungen poems the Nordic
poets have downloaded material for their heroic songs, but their works are not
It is clear that there is a considerable difference between the older Roman Iron

( warriors in Valhalla)

Age mystical religious images, and the younger Germanic Iron Age more readable narrative picture scenes.
That the art in the 500s changed its expression is an important observation.
Similarities and differences in this shift should be compared with the transition
from a pre-Christian Gotlandic art to a Romanesque Byzantine Christian art
in the 900s.
Professor Nylén writes in the book ‘Stones, ships and symbols’ about some
sort of religious change around 500 CE.
In connection with possible disturbances it may also have been the bubonic
plague, known as the Justitian bubonic plague, that ravaged. It appeared in Italy
541-543 and harvested close to half the population of the Roman Empire. We
also know that the Flanders was hard hit.
The explanation for the burned foundations of the Gotlandic houses can be
that they had to burn away the evil disease. It is then natural to move to new
settlements, which also happened.

A distinctive feature of this later time is a particular art, the Nordic animal ornamental art, which only has survived in small metal objects, but that refects a
lost monumental art in wood.

Alongside these works, which certainly originally had a symbolic-magical signifcance, is a monumental group that gives us a very different conception of
the society of the time. It is the next face of Gotlandic picture stones. Here
we find the image part of the depictions that are repeated in the later Icelandic
sagas, but also scenes of ritual acts, whose meaning we only vaguely suspect.
Here is the Valhalla, the kingdom of death, and the battles that brought the heroes there, here are characters in the poems the bards sang, fragments we only
partially understand. From the circuit of the Niebelungen poems the Nordic
poets have downloaded material for their heroic songs, but their works are not preserved, only the picture stones. We can trace them, perhaps also in the Gotlandic national epos Beowulf.
The stones grew in size and the ‘head’ had a stronger curvature. At the same
time they appear to some extent to have been freed from its connection with
the graves and may well largely be seen as memorials for seafarers who have
been gone. Their task was thus the same as the later Lake Mälar rune stones,
though they are much older than the rune stones and spoke with images instead
of words. They often depict on the stones an armed horseman, who from a
woman is offered a drinking horn, and a ship under sail.

The relationship between Troy and Asgard and the religion of the Ynglinga dynasty may perhaps also be interpreted in these later Gotlandic picture stones. In
an article in the journal ‘Tor’ the British linguist Michael Srigley has interpreted
the image sequences of three of the best preserved Gotlandic picture stones
from the Vendel Period. He tries to show that the sequences on the picture
stones tell of the Trojan War. Even some not so well-preserved picture stones,
he believes, show episodes from the same events.
Why would one tell about the Trojan War on Gotlandic picture stones? According to the Edda the old Asgard was identifed with just Troy. The Heruls
who immigrated to the Lake Mälar area in the 500s and became the Ynglinga
kings lived there during a long time.
Although the Edda was written in the 1200s, it is based on traditional material
including the Gotlandic picture stones that go back hundreds of years. It was
not Snorri, who thought that Asgard and Troy would be the same thing. It can
be traced back to older sources. If you go to Islendingabók it tells about Yngve,
the frst king of the Ynglingar, that he was called ‘Turkia konungr’ i.e. the King
of Turks.
During the Vendel era these stones culminated. The stones were larger than
ever before, and they were produced in large quantities. Artistically and technically the stones from the Vendel era are very inferior to those from the Roman
Iron Age, in which classic taste and artistic sense come into play. They are often
of a very large format and with an abundance of rich images. They reproduce
the entire sequence of events from the fairy tales or the real world. They glorify
changes of weapons and heroic deeds. This is what one rightly could await after
a restless past flled with struggle.
From this period are derived the two large stones from Smiss in Stenkyrka and
Hunninge in Klinte, which are exhibited in Gotland’s fornsal. The largest of all
the Gotlandic picture stones, namely the one at Anga in Buttle measures from
the ground 3.9 metres.
If you compare the Roman Iron Age art with the art from the Germanic Iron
Age – Viking Age the differences can be interpreted as a shift in the 500s from
religious images with an enigmatic content to images, using religious motives to
legitimate a new power position.
These changes in image content can be seen in the development of the Gotlandic picture stones. The motifs of the first group are primarily geometric and
ornamental with occasional human and animal figures. Very commonly there is
a dominating ‘spiral whorl’ or similar design borrowed from the timeless patterns of woodcarving. An oared vessel, always similar in shape, is often carved below the dominating geometric motif.
The successors to these well-cut large first generation stones were small ‘dwarf
stones’, sometimes trimmed and carved on both faces and with a more distinctly curved upper edge. The decoration is still geometric or heavily stylized.
Duck-like birds or ships with vestigial sails are common motifs. Stones of the
second group have been discovered in their original positions. They stood outside, yet connected with the outer edges of graves.
The third group of stones is the first on which ‘free’ art was totally dominant.
The stones may be about the same size as the earlier ones but they are not so
well trimmed. They must have been very unstable when erected because of
their shallow bases. Their shape, like a split mushroom, has given rise to many
interpretations, the most common being that they are phallic symbols.
An older group of stones from the Roman Iron Age, which are decorated with
hard to understand symmetrically arranged fgures and abstract symbols are
followed by Vendel-Viking Age picture stones with storytelling, representations later documented in Norse mythology.
During the 700s and 800s the picture stone art had its heyday. The mighty monuments, some, as mentioned, over three metres high, now depict in horizontal
sequences an epic content. It might be an episode from the deceased’s life or
a passage from a Nordic hero poem, Helge Hundingsbanes saga or Brage the
Olds Ragnarsdrapa or something else. There are many suggested interpretations. The pictures appear in very poor relief, which was initially enhanced by
painting in vivid colors. The style is rigorously ornamentally decorative but lives together with a fascinating expressionism. For the Gotlandic art history
these picture stones have an outstanding importance as fragments from the
ancient art we have had in wood and fabric, but that time has claimed.

Lindisfarne Stone
A braided pattern is e.g. found around several of the Gotlandic picture stones
representing a style known already from Sutton Hoo. This woven pattern is
known from the Lindisfarne Gospels from about 698, produced in the monastery Lindisfarne in Northumberland. The Gotlandic stones are dated to the
400s.
Viking Age picture stones do not have the older sober style and decorative
security. The relief will be higher and is reminiscent of fat cutting in wood.
Finally, the picture fades, and on those with Christian cross, the rune sling comes in.
Why stones were hewn, carved and erected has long been the subject of discussion. To remember, honor and religion has had varying degrees of importance
in this context and is more than likely. The youngest stones are rune-inscribed
as are also several medieval grave slabs. The practice later to raise rune stones,
mainly occurring in the Lake Mälar area is, to judge, of a similar ornamentation,
concurrent with the youngest picture stones.

About Swedish mainland rune stones, which are later than the Gotlandic picture stones, we know that they have been raised as memorials, but also had religious, magical and legal links. The latter probably as a kind of death certifcate for the succession taking.
The role of religion in the picture stones’ genesis is interesting from the following standpoint. We know very little about ancient religion in Scandinavia.
Hypotheses and assumptions are based on too few facts. There are, however,
a few individual milestones. Finds of undoubted cult objects and motifs in the
rock carvings from the Bronze Age suggest that the sun was worshiped during
this time, perhaps along with other divinities. How long sun worship continued
is uncertain. The solar disk and the ship seem to have had symbolic value in
this religion.
In Scandinavia we know with certainty that Christianity fnally replaced the
Æsir religion around and after 1000 CE. It rather seems that the pre-Christian
religion has been pretty inconsistent but quickly consolidated itself during the
coming of pressure from Christianity. Obscure hints in the extant literature in
Iceland, which essentially has provided us with knowledge of the Æsir, may
provide a basis for speculation about some kind of religious change around the
year 500 AD.
Please note that Gotland has a completely different history from that of Scandinavia. Gotland was christinaized in Constantinople in 864. And it is the eastern Byzantine religon that is accepted by the Gotlanders (the Varangians).

Avademia

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Viking Age Christmas Tradition

July 31, 2019 ClanCarruthers

Viking Age Christmas Tradition

Everyone knows that a lot of the modern Christmas traditions stem from previous pagan cultural ones. What are the seasonal traditions that come from the Viking Age?

It is true to say that most of the year would be spent stocking up on food for the winter, preserving what you could, gathering salted and dried meats, winter berries and plentiful amounts of bread to last the long cold nights. But what of the ‘spirit’ of winter, the frost nipping at your nose and your nalbinded socks necessary to the cold out? It’s not just the physical hardships of surviving a winter in the 10th century – it’s the mythical beliefs that emerge to enthral you around the fire and teach you about your place in the world. There are many elements from Viking period sagas and histories which describe festive sprites and ghouls, and while over time these stories of course get embellished and added to, many of them do stem from the Viking Age.

The niðsi in Scandinavian folklore, are winter ancestral spirits which guard your home or farmstead. Seen as ancestral helpers who assist with the winter chores, the best way to ensure a happy nisse is to leave out a dish of milk or porridge. However, keeping these ancestral beings happy can be challenging if you have a mischievous or nasty nisse or tomte, and if you don’t look after your home, family and honour the spirits they can get aggressive and even violent, killing cattle and even sending draugrand haugboi from burial mounds to harass the living. So the moral of the sagas is to always keep your nisse well looked after this festive season.

In Icelandic folklore Grýla appears in the Poetic Edda as a troll-wife and throughout the 16th-17th century the evolution of her character appears to be associated more with Yule and the festive period. Residing in a cave in the Dimmuborgir lava fields of northern Iceland, Grýla is a witch who can sense naughty children throughout the year and especially around the festive season when she comes out of her cave to prowl. Certainly a festive folktale with a more sinister side, but in a practical sense it was most likely a good way of stopping children wandering off or playing out in the winter snowstorms for fear of them getting grabbed by Grýla. The moral of the story, behave or you get eaten!

One of my favourite Yuleblót traditions is the Yule Goat or Yulbukk, popular throughout Sweden. This tradition is believed to stem from Thor’s goats that pulled his cart, Tanngrisnir and Tanngnjóstr. These magical goats could be eaten for food and then magically regenerate and be born anew, so Thor always had a stash of food wherever he went. The last sheaf of grain to be harvested is kept and bound together in a ‘goat-shaped form’, and this symbol is meant to protect the family over winter and make sure that food always finds its way to your door.

The tradition of Julbukking is similar to the English tradition of Wassailing, whereby festive revellers tour round the houses of their friends and relatives with goat or animal masks on. Those opening the doors have to guess who is behind the mask, based on the antics of what they are doing, whether that be dancing, singing or performing festively in some way. If the guest guesses correctly the wassailer’s present the guest with a gift of food or drink, and then move onto the next house. The moral of this story, always be hospitable to guests, especially in the winter.

As you can see, there is a theme running through these folktales and sagas, which hint at Christmas traditions and themes most certainly coming from Norse mythology. To what extent these types of traditions were actively practiced during the Viking Age is difficult to say. All that can be stated, is that these stories and the morals, words of wisdom that come from them resonated then and are still relevant today. Throughout the medieval period and into the modern world these traditions have evolved. Some of them have kept their original meaning, some have changed with family tradition. Regardless, whatever traditions you follow this Christmas season, keep your family nisse happy, be good and hospitable and if you can share some merriment with those around you.

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Vikings Had Dark Sense of Humor

July 31, 2019 ClanCarruthers

Vikings Had Dark Humor And Joked Even During Deadly Battles

Historical studies of Icelandic Sagas reveal Vikings had dark humor and joked even during deadly battles.

It was a mixture of sarcasm, irony and unusual jokes. The Vikings approach was that, if you knew you were going to die, why not do it laughing.

Death was never something Viking feared because they believed that a warrior who died in battle was rewarded and could join all other great fighters in Valhalla, a majestic, enormous hall located in Asgard, ruled over by the great god Odin.

Written during the Middle Ages, Icelandic Sagas tell stories of Vikings and usually, the tales all centered around various kinds of disputes that ended in battles between the Vikings. Often two or more families could be involved in blood feuds that lasted decades or generations.

According to historian Trine Buhl at the Århus University in Denmark, authors of the Icelandic Sagas deliberately added dark humor to their tales, without it the stories would be boring.

There are several examples of sarcasm and dark humor in the Sagas. For example in the Droplaugarsona Saga, written sometime in the 13^th century tells about Droplaug’s two sons, Grímr and Helgi.

When the Viking Helgi gets his lower lip cut off in a battle, he says to his opponent:

“I have never been particularly handsome and you haven’t exactly improved my attractiveness.”

This remark shows Viking Helgi possessed self-knowledge and self deprecating humor.

In the Gunnlaug Ormstungas Saga, a famous Icelandic saga that is over 1,000 year old, we encounter Viking Gunnlaug who falls in love with a young woman named Helga.

Gunnlaug embarks on a long and adventurous journey and when he retunrs home, he discovers that his beloved Helga was forced to marry Hrafn, Gunnlaugs enemy.

This leads to a long, hard battle between the two men. After a while, Gunnlaug uses his sword to cut off Hrafn’s foot.

Gunnlaug is happy and feels this is the end of the battle which he one. However, despite being mutilated his enemy Hrafn yelled:

” It’s true things are not going my way, but I can probably continue a while longer if I just get something to drink!”

The battle ended with the death of both Vikings.

Sarcasm, irony and dark humor was not restricted to Icelandic Sagas. In the Kings’ Sagas we encounter similar jokes often uttered when someone’s life was about to end.

In one chapter we can read about how the Danish King Harald Bluetooth refuses to accept
Sweyn Forkbeard (Sven Tveskägg) as his son. Sweyn Forkbeard is instead raised by Palnatoke,a legendary Danish hero, chieftain of the Island of Fyn and founder of the Jomsvikings Brotherhood.

Sweyn Forkbeard (Sven Tveskägg) is furious when he learns King Bluetooth calls him a bastard. He seeks revenge, gathers his followers and convinces them to wage war on King Harald Bluetooth.

One late evening, Forkbeard’s assassins see the King sitting, calmly relaxing by the fire. When the King bends forward, one of killer shoots with an arrow.
In the Norwegian King’s Sagas the event the author relates the event by writing” According to testimonies of those who knew and witnesses this event, the arrow flew straight into the King’s lowest point, continued through his body and came out of his mouth. Then the King collapsed and died.”

According to historian Trine Buhl, the most popular sagas were those with dark humor. Most researchers agree that the Sagas are based on oral traditions.
From about 900 A.D. to 1000 A.D., the sagas were told by storytellers from one generation to another.
Around the year 1200 A.D. literate men such as monks and other learned med started to write down the Sagas.
Over the years, when the Sagas spread among the Nordic countries the stories became more colorful and often slightly exaggerated.

Some of the stories can have been confirmed because the same verses have been found on rune stones from the Viking Age. Ellen Lloyd

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CLAN CARRUTHERS – VIKING BURIAL RITUALS

July 31, 2019April 8, 2020 ClanCarruthers

CLAN CARRUTHERS INT SOCIETY CCIS

Viking Burial Rituals

High Ancient Funeral Pyre Reflected High Social Status

Die as a true and brave warrior and you will go to Valhalla, the kingdom of the great Norse god Odin. That was the ultimate goal of every Viking. It was also the reason why warriors never feared, but rather embraced death

Fire played a central role in spectacular burial rituals practiced by the Vikings.

When a great Viking chieftain died, he received a ship burial. This involved placing the deceased on the ship, sail him out to sea and set the Viking ship on fire. People could watch flames dance high in the air as they embraced the mighty warrior on his way to the afterlife.

By modern standards it might sound crude, but Viking burials were intended to be a spectacular ritual. Viking funeral traditions involved burning ships and complex ancient rituals.

Ship Burial Was Reserved For Great Viking Warriors

Based on discovered archaeological evidence it seems that the funeral boat or wagon was a practice reserved for the wealthy.

This type of burial was not common however, and was likely reserved for sea captains, noble Vikings and the very wealthy. In Old Norse times, boats proper boats took several months to construct and would not have been wasted without a valid cause or a suitable amount of status.

Very few could receive a Viking ship burial. Image credit: Anne Burgess/Wikimedia

Another option was that the Viking was burned and cremation was rather common during the early Viking Age. Ashes were later spread over the waters. The vast majority of the burial finds throughout the Viking world are cremations.

High Funeral Pyre Was A Symbol Of High Status

A high funeral pyre reflected high social status. By putting together, a wooden pyre, ten by twenty meters, reaching two meters up into the sky, one could be certain the blaze was burning bright.

Famous Vikings like Ragnar Lodbrok would receive a Viking ship burial.

“They used much more wood than was necessary—a few cubic meters would have been enough, but it was intended to be a spectacular ritual.

The number of symbolic gifts, such as beads, silver, and gold increases with the size of the fire. The common denominator is that the dead is cremated, then you sift through the remains, and occasionally it was sealed with a mound,” says archaeologist Mogens Bo Henriksen from Odense City Museums.

Open Fire Was Used To Follow The Transformation And Say Farewell To The Deseaced

Henriksen’s research shows that special plants and woods were deliberately added to the fire to create smoke and smells. The cremation process was meant to activate all of our senses.

Vikings used open fire because people wanted to follow the transformation involved with the fire. It was an important part of the process of saying farewell to the dead.

Burial Rituals Took Place At Carefully Selected Locations

According to Henriksen, the pyres did not happen randomly or at random places. It was a carefully selected location.

It wasn’t about choosing the place where it was easiest to get firewood, but where the deceased should be buried,” he says.

The rituals were extensive and did not simply end with after the pyre had burnt down.

“There was more than burning going on here. There was preparation of food, bone material was deposited in the ground, and animals and weapons sacrificed as offerings. The graves are sealed and reopened. It wasn’t just a place where you burnt and buried people. The place represents the transition from the living to the dead. There’s a highly developed mind-set behind these processes,” says Henriksen.

Henriksen has been excavating graves and the remains of pyres for the past three decades, which led to his research in cremation. During this time, he has discovered that ancient Viking tombs were dynamic.

I’ve looked at bones, urns, gifts. But I began to think about the ritual itself. More and more, I think that this was central,” says the archaeologist.

What we call a tomb today is a static thing or concept that represents a one-time treatment where the body is present in its entirety. But in ancient times, a tomb was a dynamic thing, says Henriksen.

“It could be opened, things could be placed there or taken out, and closed again. A body could be split up,” he says. “We know that significant events took place after the cremation. The cremated remains are divided into portions, some are placed [in the tomb] while others are missing.”

Incredible Up Helly Aa Festival – Experience A Viking Ship Burial In Modern Times

During the Up Helly Aa festival in Lerwick, Shetland Islands one can experience the sacrifice of a longship.

The annual festival began in 1870. It celebrates the influence of the Scandinavian Vikings in the Shetland Islands. Shetland and neighboring island Orkney were ruled by the Norse for about 500 years until they became part of Scotland in 1468.

Up Helly Aa is an incredible experience that cannot be easily forgotten. Several thousand people work the whole year to organize this fantastic event that takes place on the last Tuesday of January each year.

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Vikings’ Unicorn Bluff Fooled Europeans For Hundreds Of Years

July 31, 2019 ClanCarruthers

Vikings’ Unicorn Bluff Fooled Europeans For Hundreds Of Years

Vikings were famous for their raids and conquests of new lands, but they had also other ‘talents’. The Norse warriors were cunning businessmen who were not always completely honest.

Actually, Vikings managed to fool Europeans with their unicorn bluff for hundreds of years.

When famous Viking Erik the Red and his men colonized Greenland, they encountered the narwhal, a medium-sized toothed whale that possesses a large “tusk” from a protruding canine tooth.

The tooth reminded of an alicorn, a horn of a unicorn, a mythical animal described in myths, legends and mentioned in the Hebrew Bible as a re’em or ox. During the Middle Ages most people believed in the existence of the unicorn in Western Europe. People were convinced that the horn of the unicorn possessed many healing properties and could be used as medicine to treat poison.

How the Vikings’ came with the idea to start selling narwhal’s tooth as a unicorn horn, is unknown, but they sold it to very high prices to many merchants and princes throughout Europe.

Image of narwhal from Brehms Tierleben (1864–1869).

It was a bluff and the Vikings knew it of course, but this didn’t prevent them form earning money. They had the advantage that their secret was safe because no-one, expect the Vikings themselves had seen a narwhal on Greenland.

For 500 years no travelers reached Greenland and the Vikings could keep their secret and continue selling their faked unicorn horn”.

In 1577, British seaman and privateer Sir Martin Frobisher (1535-1594) reached the Christopher Hall Island, a Baffin Island located in the Canadian Arctic Archipelago in the territory of Nunavut. There, he and his men discovered a dead narwhal on the beach. They had never seen this kind of animal before, but its horn looked familiar and they gave the animal the name sea-unicorn.

One of these is real. From Pierre Pomet’s Historie Generale Des Drouges, Traitant Des Plantes, Des Animaux & Des Minearuc. Paris, 1694. Credit: New York Academy of Medicine

In his journal, Sir Frobisher wrote, “Upon another small island here, was also found a great dead fish, which, as it would seem, had been embayed with ice, and was in proportion round like to a porpoise, being about twelve foot long, and in bigness answerable, having a horn of two yards long growing out of the snout or nostrils. This horn is wreathed and straight, like in fashion to a taper made of wax, and may truly thought to be the sea-unicorn.”

Sir Frobisher was familiar with stories about the unicorn from the Bible and he was convinced he had found something truly precious. When Sir Frobisher returned back to England, he gave the horn of the sea-unicorn to Queen Elizabeth I of England (1533-1603), who kept the treasure together with her crown jewels. In those days, there was nothing more valuable than a unicorn horn and Elizabeth I was said to have paid 10,000 pounds for a unicorn horn, the price of a castle.

Sir Frobisher hoped this gift could convince the queen to finance more of his expeditions.

The gentle and pensive maiden has the power to tame the unicorn, fresco, probably by Domenico Zampieri, c. 1602 (Palazzo Farnese, Rome)

In Europe, Scandinavian merchants continued to sell faked unicorns, but what had turned into a lucrative business ended in 1638 when Danish scientist Ole Worm studied the alleged unicorn horn in detail and exposed the bluff.

Worm who was a respected scientist revealed the so-called unicorn horn people bought was in fact the tooth of a narwhal.

News about Worm’s research spread across the Europe and the interest in the faked unicorn horn faded.

So, as we have seen, Vikings were not only sarcastic jokers, but they could be dishonest businessmen as well.

What many people also didn’t know at the time was that the unicorn in the Bible was an oryx. It was all an ancient translation mistake.

Submitted by Tim McIntyre Thank you Tim

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Gutland / Gotland, Uncategorized

Mystery of the Gotland Grooves

July 30, 2019October 4, 2019 ClanCarruthers

Mystery Of The Gotland Grooves – Ancient Astronomical Observatory?

There are about 3,600 known prehistoric grooves on stones scattered throughout the island of Gotland in Sweden. As many as 700 of them are scored directly into the limestone bedrock, the rest are found on about 800 stones.

Gotland Grooves

What do they mean? Were the mysterious Gotland grooves once part of an ancient astronomical observatory?

Gotland is very old place. It has Neolithic structures dating approximately 3600 BC may be more. Several of these can be categorized as complexes. They often include dolmens, and stone rows or circles.

Most have been found to have astronomical alignments. Some have to do with the Moon, but others are also aligned to major events of the Sun, and have possible connections to planets, stars and constellations.

The length of the grooves varies from about 0.5 to 1 meter. They are between 5 cm to 10 cm wide and 1 cm to 10 cm in depth. The most important feature of the grooves appears to be in their alignment. Studies reveal that the grooves on a stone are not parallel. Instead they are oriented in several directions, some grooves crossing other grooves. Yet on any particular stone, the grooves are not randomly oriented, but seem to follow a prescribed orientation, although that orientation may change slightly from grove to grove.

Researchers have analyzed them and say that 1,256 grooves are aligned with certain positions of the celestial bodies, like the sun or the moon. Most of them are oriented east to west.

Most known archeoastronomy sites are far more geographically confined than these stones. Who were the mysterious builders of the stones? Were the creators nomads that wandered the island and created new stones where ever they went? The reason for so many of these stones scattered across many square miles has been completely lost in time.

Interestingly, there are other ancient sites where we encounter similar stones. Alfred Watkins (1855 – 1935), an English author, self-taught amateur archaeologist, antiquarian and businessman said that he knew of several examples of vertically grooved stones ‘Most amazing of all, are those like the ‘Queen stone’ (Right), near Symonds Yat on the Wye, which have deep grooves running down them,” he said.

Many believe the markings are naturally formed by rain water, but there also researchers who believe they must be artificially cut and Watkins is among them.

‘Queen Stone’ markings are from 5 to 7 inches deep and only 2 to 2.5 inches wide, and suddenly ceasing near the base of the stone. Mysterious grooves found on many of stone slabs lying on the ground in Cornwall, southwest of England are also a big mystery. It is not known what kind of tools made these grooves or other strange, thousands of years old marks in the stones. Most of them are result of very sophisticated practices impossible to achieve by hand.

Prehistoric stonemasons left a mysterious legacy in form of incised stones that can be found in many countries around the world.

Could the ancient stone masters form stone as we today give forms and shapes to a piece of clay?

Ancient records reveal one of the secrets of the enigmatic stone builders. It is said that they used a decomposing substance obtained from certain kinds of grass, which had an unusual ability to soften stones into malleable clay-like material. What kind of prehistoric machine may be responsible for these strange markings on the stones? Their meaning is obscure until today.

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Disclaimer Ancient and Honorable Carruthers Clan International Society CCIS LLC is the official licensed and registered Clan of the Carruthers Family.  This Clan is presently registered in the United States and Canada, and represents members worldwide.  All content provided on our web pages is for family history use only.  The CCIS is the legal owner of all websites, and makes no representation as to the accuracy or completeness of any information on these sites or by following any link provided. The CCIS will not be responsible for any errors or omissions or availability of any information. The CCIS will not be liable for any losses, injuries, or damages from the display or use of this information. We do not sell, trade or transfer to outside parties any personal identifications. For your convenience, we may provide links to various outside parties that may be of interest to you. The content on CCIS is design to support your research in family history.      ( CCIS -LLC copyright 2017 - 2020)

Uncategorized

History of Vikings Invading Ireland

July 30, 2019 ClanCarruthers

History Of Vikings Invading Ireland

When the Vikings arrived in Ireland they were the first influx of new people to the island since the Celts arrival during the Iron Age Period. Now, the Celts were the ancestors from Gutland. We know our ancestors from Gutland came to Scotland in a large wave in approximatley 400 AD. They were hired to fight! This we just learn a few years ago, and now we know more that the Carruthers DNA was in Ireland and Scotland way before 400 AD. Yes, we were Celts, Guts, Goths, and more names as mentioned in a previous blog. Around 700 AD, the Celts, Guths and all were now called Vikings.

For over 8 centuries Ireland was left untouched from external attacks unlike neighboring Britain who faced conquests from the Romans and Germanic people.

The first Vikings to arrive in Ireland were from the Norse or Scandinavian Countries who were out to discover new lands and create settlements. They had also settled in Scotland and, like Ireland, they began to settle within the local population. In Scotland these people became known as The Gallowglasses who would later arrive Ireland as hired mercenaries. As said along the way of the Carruthers Path, they got paid to fight for whoever paid them the most.

The arrival of Vikings in Ireland

The first attack by the Vikings in Ireland was recorded to have happened in 795AD by Irish monks in the Annals of Ulster. This does not mean these were the first Vikings to be in Ireland, but this was the time the educated Monks started to record it.

It is believed Rechru was referring to an attack on the monastery at Rathlin island which is located on the north eastern coast of Ireland. For the next 30 – 40 years Viking attacks on Ireland remained low with only one or two attacks each year. The Irish natives resisted such Viking attacks on a few occasions and in 811 the Ulaidh slaughtered the Vikings attempting to raid Ulster but in 823 the Vikings returned to attack and pillage Bangor, they repeated such attacks the following year.

Viking Settlements in Ireland

At first the Vikings in Ireland stayed within 20 miles of the coast unsure what lay ahead inland so they kept their attacks along the coast targeting Irish monasteries. They made more permanent settlements with their first “wintering over” located at Lough Neagh during 840 AD and 841 AD. The following year Viking settlements were established in Dublin (named Dubhlinn), Cork and Waterford (named Vadrefjord).

Between 849-852 AD saw the arrival of a new Viking, the Danes, who were named by the Irish as the dark foreigners. The more settled Vikings in Ireland, the Norse, named the new arrivals the fair foreigners and before long they both battled in the Irish Sea and Strangford Lough.

Viking attacks on Irish towns

The Vikings start their attack on IrelandIn 860 AD the Vikings of Waterford attacked the King of Israige but were slaughtered and attacks against the Vikings in Ireland increased. 6 years later the settlement longphort was destroyed and the King of Northern Uí Néill managed to rid the Vikings from Ulster. In 887AD the Connacht men slaughtered the Vikings of Limerick and by 892 AD Vikings in Wexford, Waterford and St Mullins were also slaughtered.

For the next ten years the Vikings focused their attacks elsewhere in Europe but with less opportunities they returned to Ireland in 914 AD but with a much larger force than before, Vikings of Britain also joined the attacks by sailing across the Irish Sea in their Viking ships.

After the death of Niall Glundubh in 919 AD Ulster became vulnerable with the Viking raiding Tír Conaill and Armagh. 5 years later in 924 AD over 32 ships entered Lough Foyle and the Vikings returned to Lough Erne setting up their fleets. Once again Ireland became enslaved by the over whelming power of the Vikings but would not last very long.

Irish Monasteries a target for Vikings in Ireland

Irish monasteries lacked defences from Viking attacks even though they had faced attacks from the Irish previous to the arrival of the Vikings. A new form of building was constructed known as ‘round towers’ built by stone and proved strong in defence. It had a unique feature of having only one entrance to the round tower that was at least 10ft from the ground so a ladder was needed to gain entry. Round towers can still be seen today dotted around the Irish countryside and their unique features still standing strong.

The Irish rebel against Viking invasions

An Axe used by the IrishNiall Glundubh’s son, Muircertach, took revenge in setting up attacks from his base, Grianan of Aileach in County Dongeal, which still stands today and is a perfect example of round forts in Ireland. Muircertach won victories over the Vikings in battles such in 926 AD on Strangford Lough and in Dublin in 939 AD. He went onto the Scottish Isles with his Ulster fleet attacking Viking settlements in 941 but died in Combat in 943 AD.

Brian Boru of Dál Cais became King of Munster and called himself the High King of All Ireland after his brother was killed during battle. With the help of the Uí Néill, Brian Boru slaughtered the Vikings of Dublin and was recognised as the High King in 1002.

If you cant beat them join them, just as the Vikings did

One of the main reasons the Vikings failed to take full control of the island is that they made the mistake of getting involved with Ireland’s internal affairs which seen many clans battle with each other for control of different regions. The Vikings joined forces with the clan of Leciester to defeat Brian Boru and called on forces to come to Ireland from all over the Viking Kingdom.

On Good Friday 1014 the Viking fleet arrived in Dublin bay to battle with Brian Boru. Brian’s Army consisted of his Munster army and the Limerick and Waterford Vikings, who had joined forces with Brian Boru. Although Brian was killed, at an age of 70, as he prayed in his tent for victory the Vikings were driven back to the Viking ships with many being slaughtered on the coast of Clontarf which would see Viking power in Ireland lost forever.

Although the Viking power was taken away it is well known they helped the Irish progress in terms of technology in building warships, weapons and battle tactics and also built the first towns such as Dublin, Cork and Waterford. Many Vikings still lived on in Ireland and married into Irish families which would help shape many future generations.

With the invasion of the Vikings and internal disputes the Church in Ireland was reduced and its influence abroad was dramatically smaller than previous years. Rome was quite worried that Ireland was losing touch with Christianity and the country would need reformed and disciplined yet again. Malachy of Armagh, aged 29, would be appointed Bishop of Down and Connor in the North East.

(Picture is of Viking Settlement in Cork IRE)

Time line of Vikings in Ireland

795AD – The Vikings arrived in Ireland and performed small raids

806AD – The Vikings raided Iona Abbey, all 68 occupants were killed

832AD – 120 Viking ships arrived in Ireland’s north eastern coasts

836AD – The Vikings began to attack deeper inland

841AD – Dubhlinn (Dublin) was created as a Viking settlement

856AD – The Vikings created a settlement near Cork

848AD – The Viking army are defeated in Sligo, Kildare, Cashel and Cork

850AD – The Vikings created the settlement of Waterford

851AD – Battle at Dundalk bay between Norse and Danish Vikings takes place

852AD – Armagh is destroyed by Vikings

869AD – King of Connaught defeated the Norwegian Vikings near Drogheda

902AD – The Irish attacked and drove the Vikings from Dublin into Wales

914AD – Large Viking Fleets arrived at Waterford. Settlements in Limerick and Wexford were built

915AD – The Vikings attacked Dublin and regained control from the Irish

928AD – Viking Massacre at Dunmore Cave in Kilkenny

976AD – Brian Boru becomes King of Munster

980AD – The Battle of Tara

999AD – Brian Boru defeats the Vikings

1002AD – Brian Boru becomes High King of Ireland

1005AD – Máel Mórda mac Murchada begins to rebel against Brian Boru

1014AD – Battle of Clontarf – Brian Boru & Máel Mórda mac Murchada are killed

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Gutland / Gotland, Uncategorized

The Ancient Gots or Goths of Gutland

July 30, 2019September 2, 2019 ClanCarruthers

Circa 5th century BC, the Greeks considered The Celtic Gots as one of the four great ‘barbarian’ people; with their independent realms extending all the way from the Iberian peninsula to the frontiers of upper Danube. From the cultural perspective, these Celtic Gots bands posed the antithesis to the so-presumed Mediterranean ideals, with their distinctive approach to religion and warfare. But of course beyond the misleading ‘barbarian’ tag, there was more to the historical scope of the ancient Celtic Gots and their warriors.

High chieftains, nobles and ‘magistrates’

Like most tribal scopes of ancient times, the basic framework of the Celtic Gots society was composed of extended families and clans who were based within their particular territorial confines. These collective groups were ruled by kings or high chieftains, with power being sometimes shared by dual authorities. Over time, by circa 1st century BC, some of the Gots, especially in Gaul, were ruled by elected ‘magistrates’ (similar to Roman consuls) – though these figureheads only wielded nominal power. The real decision making was bolstered by the assembly of free-men, while the orders (like raiding and conquests) were still put forth by an even smaller group of nobles, among whom the kings and chieftains were chosen.

This brings us the basic hierarchy of the ancient Celtic Gots, where the nobles obviously formed the minority of elites. They were followed by the aforementioned free-men of the society, who often formed the warbands and retainers of their chiefs. But the majority of the common Gots or Guts, people were probably of ‘unfree’ origin, whom Julius Caesar likened to as slaves. Now from the practical perspective, this was an oversimplification, since the Gots were not really depended on slaves for the functioning of their social and economic affairs, as opposed to their Mediterranean neighbors. However the Celtic Gots (especially the elites) actually depended on the trading of slaves (whom they rounded up in raids), and these captured men and women were often bartered in return for luxury goods from Rome and distant Greece.

The ‘men of art’

Interestingly enough, in spite of their (often misleading) ‘barbarian’ tag, the Celtic Gots society held the so-categorized ‘men of art’ in high regard. In fact, in ancient Ireland, the Druids were called forth as ‘men of art’ and accorded special privileges from the ruling class. Similarly bards, artisans, blacksmiths and metalworkers were often heralded as men of art, given their contributions to the crafting of morale-boosting songs, ostentatious jewelry and most importantly mass weapons – ‘items’ that had high value in the Celtic society.

In fact, the categorization of ‘men of art’ was so important that the nobles often endowed themselves with similar titles. This was complemented by their patronizing of various types of craftsmen, who in turn were responsible for furnishing special apparels and accouterments for their chosen lords and leaders. In essence, the flourishing and encouragement of art was an integral part of the Celtic society, with status being used to both fuel and associate itself to the ‘men of art’.

The scope of clientage

We fleetingly mentioned how the Celtic or Goth society could be basically divided into three groups – the rich nobles, the free-men retainers and the majority of common folks (who enjoyed better standards than Mediterranean slaves). Intriguingly enough, the entire societal scope was structured in a way that allowed these three groups to be connected to each other, and the system was based on clientage. Simply put, like the later feudal times, the ambit of clients meant that the lower ranking group pledged allegiance to their political superiors in return for security (like the common folks) and employment (like the free-men). On the other hand, the number of retainers (or clients) a noble had mirrored his standing within the society; with higher number of followers obviously reflecting the elite’s greater prestige and power. It should be also noted that many nobles were depended on the free-men for support during times of war and confrontations.

Now while this interconnected system was based on practicality, it was strengthened by vows of loyalty that were not taken lightly – and thus had rigorous consequences for those who broke such established ties. Moreover, given the importance of familial ties in the Celtic society, the client system was sometimes reinforced with the exchange of hostages and fostering of children. And in desperate situations, clientage even extended to entire tribes, as was the case during Caesar’s Gaul campaign when the Aedui called upon their allied clients for battle.

Low intensity warfare and mercenaries

As one can comprehend from the earlier entries, one of the intrinsic parameters of an ancient Celtic or Gots society was based on the mutual appreciation of physical security, which in turn endowed the nobles with the power of ‘providing’ the security. And the scope of security was needed quite regularly since the Celts were often involved in ‘aggressive’ activities, ranging from cattle rustling, slave raiding and trading to even clan-based vendettas and warfare. In fact, these bunch of so-termed low intensity conflicts rather prepared the young Got warrior for actual warfare, not only psychologically (since courage was not seen as a virtue but rather viewed as expected behavior), but also tactically, like honing his weapon-handling, and most importantly demonstrating his martial reputation as a warrior.

One of the ways to gain such reputation was to join the mercenary bands that operated in many geographical locations dotted around ancient Europe and the Mediterranean. A pertinent example would obviously entail the Celtic mercenaries employed by the great Hannibal. Among the Carthaginian general’s Celtic contingent, the heavy horsemen were especially held in high regard due to their effectiveness in close-combat and elite status (often led by noblemen). The Celtic Gots also proved their value as mercenaries in the armies of Syracuse and even the Diadochi (Successor) Kingdoms of Alexander, with one intriguing example relating how they operated as elite infantrymen in the military of the Ptolemies of Egypt (pictured above).

Many of these mercenary bands acted as pseudo-brotherhoods, with their army fraternity codes being distinct from the ‘ordinary’ soldiers of the numerous clans and tribes. Polybius noted how the Celtic mercenaries who arrived from the north to aid their Cisalphine Gaul brethren at the Battle of Telamon (against the Romans) were called the Gaesatae or simply ‘spearmen’. However the term itself may have been derived from the Celtic word geissi, which roughly translated to bonds or sacred rules of conduct.

The ‘solution’ of wealth and prestige

The hierarchy of the ancient Celtic society was partially inspired by the prestige of the leader or the chieftain. And this ambit of prestige in turn was determined by the wealth he had acquired through numerous endeavors, ranging from raiding, warring to even trading. In essence, the war-chiefs understood that the greater wealth they acquired, the bigger chance that they will have to retain their clients and thus wield power. One of the by-effects of this simple economic system was mentioned in the earlier entry, where selected groups of warrior Gots became mercenaries, thus gathering riches and spoils from the distant lands of Greece, Egypt and even Rome; thus enhancing their prestige in their native lands.

Another interesting example would pertain to the trading of slaves. While rounding up slaves was relatively easy for the Celtic Gots war-bands given the loose structure of many fringe villages and settled lands (when compared to their Mediterranean counterparts), these slaves were often not integrated into the Celtic society. Instead they were traded for luxury goods like wine and gold coins. Now while for a Mediterranean merchant the deal was seen as being ‘too easy’ – since slaves were often more profitable than mere fixed commodities, the trade was practical for a Celtic Got warlord. That is because the acquisition of wines (and luxury goods) and their distribution among his retainers would actually reinforce his standing within the tribe structure.

Feasting and raiding

Much like their Germanic neighbors to the south, the ancient Celtic Gots gave special significance to the scope of feasting. These social gatherings, patronized by the nobles, almost took a ritualistic route, with a variety of ceremonial features and hospitality codes. At the same time, the participants themselves often became drunk and wild, and their furor was accompanied by bard songs and even parodies that praised or made sarcastic remarks about their lineage and courage.

But beyond drunkenness and revelry such feasts also mirrored the social standing of the patrons and the guests, with seating arrangements reflecting their statuses within the community . Furthermore, even the meat cuts reflected the stature and prominence of the guest, with the choicest pieces being given to the favorite warriors. This champion’s portion could even be disputed by other warriors, which led to arguments and even fighting among the guests.

Furthermore the feasts also served the practical purpose entailing military planning, because such social gatherings attracted many of the notable elites and influential retainers. So while drinking and feasting, any warrior could boast of his planned raid for plundering and gathering spoils – and he could ask other followers to join him. The scope once again reverted to prestige; war-chiefs with greater social standing had more clients to support him in a quest to gather even more riches – thus alluding to a cyclic economy based on warfare.

Otherworld

Till now we had been talking about the social aspects of the ancient Celtic Gots. However a big part of Celtic culture was based on the spiritual and supernatural scope. As a matter of fact, Celtic warriors tended to associate supernatural properties to many natural parameters, including bogs, rivers, lakes, mountains and even trees. The spiritual scope and its characteristics also extended to certain animals and birds, like horses, wild boars, dogs and ravens. To that end, many of the Gots considered the tangible realm of man to be co-existing with the Otherworld where the gods and dead resided. At times the boundary between these two realms was judged to be ‘thinned’, and as such few of the human sacrifices (like the Lindow Man) were possibly made to ‘send’ a messenger into this fantastical Otherworld.

The eminence of their spirituality stemmed from their alleged capacity to ‘link’ and interpret the Otherworld. Their very name, the name before we were known as Carruthers was Ashman, is derived from the cognate for Ash trees; with the sacred grove of Ash trees, that grew all over Gutland, being used for important rituals and ceremonies. In that regard, while Druids were more popular in ancient Gaul and Britain, men with high social status who acted as the guardians of tribal traditions were fairly common in the Celtic world (even in distant Galatia in Asia Minor).

Bearing of arms and deployment

All the free-men of the ancient Celtic society had the right (and sometimes duty) to bear arms, as opposed to the ‘unfree’ majority. The weapons they carried though were relatively uncomplicated with the spears and shields combination being the norm. The nobility however tended to showcase their swords as instruments of prestige, while also incorporating helmets and mail shirts as part of their battle panoply. Interestingly enough, other than sword, the spear was also viewed as an esteemed (and practical) weapon of a warrior. Greek author Strabo described how the ancient Gots often carried two types of spear – a bigger, heavier one for thrusting; and a smaller, flexible one for throwing and (sometimes) using in close combat.

With the all the talk about weapons, we must understand that warfare was an intrinsic part of the Celtic society. So while popular notions and Hollywood dismiss them as ‘barbarians’ who preferred to mass up and chaotically charge their enemies, the historicity is far more complex. In fact, Polybius himself mentioned how the Gots were no mere ‘column of mob’. Instead they probably deployed themselves in the battlefield based on tribal affiliations. And almost mirroring their societal scope, the formations of the army were inspired by the hierarchy. For example, the chosen and noble warriors boasting their reputation and courage, were positioned in the front lines, surrounded by groups of other soldiers (who had their morale boosted by these champions). These ‘super-groups’ with tribal affiliations carried forth their own standards and banners, often replete with religious symbolism (like guardian deities). And on a practical level, these standards were also used for rallying the front-line soldiers, with contingents vying for supremacy and prestige on the battlefield.

The contrast of rich clothes and ritual nudity

Pausinias talked about the Galatians (Galatae) and how they preferred to wear embroidered tunics and breeches with rich colors, often accompanied by cloaks striped with various tints. Archaeological evidences from Celtic graves and tombs also support such a notion, with wool and linen clothing fragments often showcasing different hues. The nobles complemented by their fashionable styles with opulence, including the use of gold threads and silk. Furthermore the wealthy Gotts (both men and women) also had a penchant for wearing jewelry items, like bracelets, rings, necklaces, torcs and even entire corselets made of gold.

On the other hand, Polybius had this to say about the fierce Celts, circa 2nd century BC –

The Romans…were terrified by the fine order of the Celtic host, and the dreadful din, for there were innumerable horn-blowers and trumpeters, and…the whole army were shouting their war-cries…Very terrifying too were the appearance and the gestures of the naked warriors in front, all in the prime of life and finely built men, and all in the leading companies richly adorned with gold torcs and armlets.

So in contrast to ostentatious clothing items, few Celtic warriors willingly plunged into the battlefield while being naked. Now on closer inspection of the ancient accounts, one could discern that these ‘naked warriors’ mostly belonged to the mercenary groups, which we had earlier described as being prestigious organizations. Simply put, some of the warriors in such groups, bound by codes and rituals, dedicated themselves to martial pursuits dictated by symbolism. Viewing themselves as ardent followers of gods of war (like Camulos in Gaul), these adherents possibly felt protected by divine entities, and thus boisterously eschewed the use of body armor. However the naked warrior did carry his shield because that particular item was considered as an integral part of his warrior panoply.

The frenzied charge and cacophony

For the ancient Celtic Gots, in a sense, a battle was seen as an opportunity to proves one’s ‘value’ in front of the tribe and gods. So while the tactics of warfare evolved throughout the centuries in ancient Europe, a Celtic Gots warrior’s psychological approach to warfare largely remained unchanged. And accompanying his psyche was the purposeful use of noise, ranging from battle-cries, songs, chants, taunts, insults to even specialized instruments like carnyx. This latter mentioned object was usually a sort of a war-horn that was shaped like an animal (often a boar), and its primary purpose was to terrify the enemy with ‘harsh sounds and tumults of war’ (as described by Diodorus Siculus).

Interestingly enough, the very word ‘slogan’ is derived from the late-Medieval term slogorne, which in turn originates from Gaelic sluagh-ghairm (sluagh meaning ‘army’; gairm pertaining to ‘cry’), the battle-cry used by the Scottish and Irish Celts. The Celtic warbands were sometimes also accompanied by Druids and ‘banshee’ women who made their presence known by shouting and screeching curses directed at their foes.

Apart from psychologically afflicting the enemy, the ‘auditory accompaniment’ significantly drummed up the courage and furor of the Celtic warriors. By this time (in the beginning phase of the battle), the challenge was issued where their champions emerged forth to duel with their opponents. And once the single combats were performed, the Celts were driven into their battle-frenzy – and thus they charged at the enemy lines with fury. As Julius Caesar described one of the frenzied charges made by the Nervii at the Battle of the Sambre (in Gallic War Book II)-

…they suddenly dashed out in full force and charged our cavalry, easily driving them back and throwing them into confusion. They then ran down to the river with such incredible speed that it seemed to us as if they were at the edge of the wood, in the river, and on top of us almost all in the same moment. Then with the same speed they swarmed up the opposite hill towards our camp and attacked the men who were busy fortifying it……

Lime-washed hair

Diodorus Siculus, along with other ancient authors, also mentions how the Celts used to artificially ‘whiten’ their hair with lime-water. This practice probably alluded to a ritual where the warrior adopted the horse as his totem, and thus aspired for the blessings and protection of Eponia, the horse goddess. Interestingly enough, the lime-washing possibly even hardened the hair to some degree (though overuse caused the hair to fall out), which could have offered slight protection against the fluky slashes directed towards the head.

Slainte!

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Uncategorized

CLAN CARRUTHERS-TARTANS AND GUTLAND (GOTLAND)

July 30, 2019April 8, 2020 ClanCarruthers

CLAN CARRUTHERS INT SOCIETY CCIS PROMPTUS ET FIDELIS

TARTANS AND GUTLAND OR GOTLAND

History of the Tartan

2020 YEAR OF THE TARTAN

According to the textile historian E. J. W. Barber, the Hallstatt culture of Central Europe, which is linked with ancient Celtic populations and flourished between the 8th and 6th centuries BC, produced tartan-like textiles. Some of them were discovered in 2004, remarkably preserved, in the Hallstatt salt mines near Salzburg, Austria. Textile analysis of fabric from the Tarim mummies in Xinjiang, northwestern China has also shown it to be similar to that of the Iron Age Hallstatt culture. Tartan-like leggings were found on the “Chechen Man”, a 3,000-year-old mummy found in the Taklamakan Desert. Similar finds have been made in central Europe and Scandinavia. The earliest documented tartan in Britain, known as the “Falkirk” tartan, dates from the 3rd century AD. It was uncovered at Falkirk in Stirlingshire, Scotland, about 400 meters north-west of the Antonine Wall. The fragment was stuffed into the mouth of an earthenware pot containing almost 2,000 Roman coins. The Falkirk tartan has a simple check design, of natural light and dark wool. Early forms of tartan like this are thought to have been invented in pre-Roman times, and would have been popular among the inhabitants of the northern Roman provinces as well as in other parts of Northern Europe such as Gutland, where the same pattern was prevalent. There is evidence of weaving looms in Gutland that date back to the 4th century. Many of the Vikings from Gotland were buried with a piece of tartan in their mouth.

If someone says that tartans were not around until the 1400’s or 1600’s, you know this is wrong. They are most likely reading off of a merchandisers website, who wants to sell you something.

Our Gutland ancestors wore tartans as early as 8BC.

Wearing A Tartan

As each century passed, and the development of clothing evolved you will see a continuing change in the checks and designs of each tartan. Martin Martin, in A Description of the Western Islands of Scotland, published in 1703, wrote that Scottish tartans could be used to distinguish the inhabitants of different regions. He expressly wrote that the inhabitants of various islands and the mainland of the Highlands were not necessarily all dressed alike, but that the setts and colors of the various tartans did varied from isle to isle.

For many centuries, the patterns were loosely associated with the weavers of a particular area This might have been the start of families wearing the same cloth. A 1587 charter granted to Hector Maclean of Duart requires feu duty on land paid as 60 ells of cloth of white, black and green colours. A witness of the 1689 Battle of Killiecrankie describes “McDonnell’s men in their triple stripes.

Many setts were given fancy names for their tartans, such as the Robin Hood tartan, but did not use their name to describe a tartan. Regimental or Military tartans started 1730.

There was always a distinction to each color and pattern of a tartan, depending on where you lived, what sett you were in, and even what regimental tartan you agreed on adopting.

Color of Your Tartan.

Most of what is recorded about tartans, has to do with battles, and the tartan that was worn for a particular battle. Men wore tartans as a regiment, a distinguishable sign of your “team”. Similar to wearing the same t-shirts for competitions today.

As we know from the last blog, our ancestors liked to fight in the buff! Scary thought.

Pic: Clan Carruthers Ancient Tartan, made with dyes from the earth. This is one of the more traditional tartans for the Carruthers Clan. There is also a version called the Carruthers modern, where the colors are more red and yellow. USA Kilts is a wonderful company to work with.

When our group of ancestors went off to battle, approximately 1080, during the times of the crusades, William the Conqueror was the King, and he gave the colors of red and yellow to our ancestors. There is also evidence that King David also gave or reinforced the colors of red and gold for use of the Carruthers Clan. They would use these colors on their clothing, amour, flags and such. Some interpret the color red was used as “battle tartans”, designed so they would not show blood. The yellow color might be that of gold, a sign of royalty, since it is said that William the Lion and King David both gave us those colors to wear proudly. Some will say that various colors associated with families is a modern idea, but I do not agree.

Many people could not read or write, but they could tell a clan by their colors and their symbols. All those who fought with King William of Scotland used the Royal Rampart as their symbol. He was not known as King William “The Lion” until after his death.

The colors of red (natural rust) and yellow (gold), have been carried through centuries associated with the Carruthers Family.

Popularity Of The Bruce Clan

At one time it was proposed that Robert de Brus, fought with our ancestors.

There is no evidence to support a claim that a member of the family, Robert de Brus, this we can find no justification for, except that both families fought side by side, with King William and as a Knight Templar.

We now know, through DNA, that David Etherington, Robert de Brus, father and his grandson Robert de Brus, carries the Carruthers CTSDNA genome. There has not been any testing done on any of Davids children, including Robert. We do know that both Roberts married Carruthers women. So the Carruthers, again with various names were here on this planet prior to Robert de Brus.

This is a picture of William Wallace Tartan and it was very common for that time. Notice the mutted colors of hand dyed material, where the dyes came from Mother Nature. The more mutted the colors the older the clan.

Today you can get a tartan in various dyes.

The shades of color in tartan can be altered to produce variations of the same tartan. The resulting variations are termed: modern, ancient, and muted. These terms refer to color only.

Modern represents a tartan that is colored using chemical dye, as opposed to natural dye. In the mid-19th century natural dyes began to be replaced by chemical dyes which were easier to use and were more economic for the booming tartan industry. Chemical dyes tended to produce a very strong, dark color compared to the natural dyes. In modern colors, setts made up of blue, black and green tend to be obscured.

Ancient refers to a lighter shade of tartan. These shades are meant to represent the colors that would result from fabric aging over time.

Muted refers to tartan which is shade between modern and ancient. This type of tartan is very modern, dating only from the early 1970s. This shade is said to be the closest match to the shades attained by natural dyes used before the mid-19th century.

Merchandizers

In 2003, many of the oldest records were destroyed in a fire in Scotland. The Tartan Museum in Franklin, North Carolina USA, holds more records than anyone right now. Because of this fire, I do believe that merchandisers feel they can and will say whatever they need to, in order to sell their product. In reality, you can wear whatever you wish. Military and Regimental tartans. Sections of Scotland have territorial tartans. Some parts of Canada have adopted territorial tartans.

Anyone can go and have a tartan designed and call it what they want. They can list it, and register it (similar to a patent) and collect money from it. Tartans can be marketed in any way they wish, to get you to buy it.

I would recommend if you are considering a tartan that you talk to other family members and agree on one.

You come from an ancient and honorable family and possibly the traditional red and yellow is right for you. You should be proud to use the oldest tartan of the Carruthers Clan, as were all that went before us.

Preserving Our Past, Recording Our Present, Informaing Our Future

Ancient and Honorable Carruthers Clan Int Society

carruthersclan1@gmail.com

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CLAN CARRUTHERS – CARRUTHERS -GOTLAND-ASHMAN

July 30, 2019April 8, 2020 ClanCarruthers

CLAN CARRUTHERS INT SOCIETY CCIS

CARRUTHERS – GOTLAND TO SCOTLAND- FROM ASHMEN OR AACHENMAN

Carruthers – Gotland – Ashman

In the last two blogs, it was mentioned that all the Carruthers ancestors, no matter how it is spelled, have the same 32-36 DNA markers, and our earliest location is Gotland. The same DNA takes us to 500 BC on the island of Gotland.

Gotland was in a perfect position to be a destination that people traveling would stop at. Its position in the middle of the Baltic Sea made the island a natural hub for contact between West and East. However, being an island also meant developing along different paths, creating special traditions and legends.
An island off the southwestern coast of what is now Sweden.

Traces of around 60 coastal settlements have been found on Gotland, says Dan Carlsson. Most were small fishing hamlets with jetties apportioned among nearby farms. Fröjel, which was active up until 1150, was one of about 10 settlements that grew into small towns, and Carlsson believes that it became a key player in a far-reaching trade network. “Gotlanders were middlemen,” he says, “and they benefited greatly from the exchange of goods from the West to the East, and the other way around.”

There is no doubt that Gotland served as a central meeting point in the Baltic Sea. Commerce took place among people from widespread areas, both near and far. Objects found in excavations include artefacts from Continental Europe and the Arabian caliphate. Since they found artifacts from the Arabian countries, does that mean we raped and pillaged our way down there. OH, you bet we did! And we were damn good at it too!

Most astounding of all are the great silver treasures, which have become well-known throughout the world. The huge number of” silver hordes” finds bears witness to wealth found nowhere else at our latitude. They have found in excess of 180,000 coins on Gotland, in comparison to 80,000 coins in all of Sweden and Norway. The coins show the extent of Gotland’s contact with the outside world and the trade that helped make the island so rich. Ornamental metalwork is often found in burials but also comes from hoards and bog finds. Our ancestors were great “metal spinners”. Findinsg in iron, copper, and silver are numerous. Besides the coins, the gold is found in the form of thin, disk-shaped pendants stamped on one side (known as bracteates), sword pommels, scabbard mounts, and large, extravagantly decorated collars with applied decoration.

Fishing and hunting of wild animals, including moose, bear, and reindeer as well as small mammals and birds, remained important throughout the Late Iron Age, along with agriculture based on raising cattle, hogs, sheep, and goats and growing barley, rye, oats, and flax on arable land as the climate allowed. Gotland was the most agriculturally rich areas. In the far north, there were reindeer herders . The hunters, fisherman and farmers were the upper class on Gotland, during the iron age.

Characteristic house types were long rectangular houses like those known at Vallhagar near the west coast of Gotland, dating to the sixth century, apparently similar to later Viking Age halls of indigenous longhouse type that are described in saga literature.

Earlier than that in the Iron Age, hillforts dot the landscape of the west coast of Gotland. In coastal areas, they seem to provide refuge from sea attacks and protect waterways. Stone forts were built on the Baltic Islands, including Torsburgen on Gotlands.

The huge number of” silver hordes” finds bears witness to wealth found nowhere else at our latitude. They have found in excess of 180,000 coins on Gotland, in comparison to 80,000 coins in all of Sweden and Norway. The coins show the extent of Gotland’s contact with the outside world and the trade that helped make the island so rich.Hoards of Roman solidi (gold coins) deposited on the Baltic Islands from the late fifth century through the mid-sixth century also reflect unrest in this period.

Because of the fact that our ancestors were such master of metal spinning, the helmets they made were of course the best. They had the only metal helmet made with a protector for their nose. Roman had helmets, but they did not know how to have any protecting over their face.

Burials include both inhumation and cremation during the Late Iron Age, with single mounds gradually replacing mound groups yet with great variation in grave types. At 500 AD ornamental gold and bronze fragments were discovered and shown to be damaged by a cremation fire. The ancestors were quite ritualistic. They held elaborate funerals.

Many families had their own graveyard, and they would build the outline of a ship around were all their immediate family was buried. These were called barrow graves.

Our Ancestors were fierce shipbuilders. Because of their metal spinning craftsmanship, they could create the tools needed. They made ships mainly out of Ash Trees, which became a very sacred tree to them. When a new life was created or one had left this world they always planted an ash tree. When people from other regions saw the boats, they would put their order in, and thus it was quite profitable for the Ancestors. This is where they made the most of their money. Boats and ships were a major importance in everyday life and they were a symbol of wealth and power. Our ancestors were advanced in wood carpentry and it is mentioned often that these ships were lighter, slimmer, stronger and faster.

Because of the importance and sacredness of the Ash Tree, used for personal rituals and for making these excellent ships, we were referred to as Ashman. That was our name on Gotland, before coming to Scotland. You will still see that name, mainly in Europe and what is interesting to me that many of the people who write books about ships, shipping, and in the shipping business are Ashman.

Before we were Carruthers, we were Ashman, AACHENMEN !

Preserving Our Past, Recording Our Present, Informing Our Future

Ancient and Honorable Clan Carruthers Int Society CCIS LLc

carruthersclan1@gmail.com carrothersclan@gmail.com

You can find us on facebook at :

https://www.facebook.com/carrutherscarrothers.pat.9

https://www.facebook.com/CarruthersClan/

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