blood, death and glory: the intricacies of the viking burial
DESCRIPTION
Who doesn’t like the Vikings? This special edition magazine focuses on death in the Viking age! Inside, you will find articles on everything from the burial of Viking women to the Viking afterlife. Join us as we explore the death in the Viking world.TRANSCRIPT
Blood, Death and Glory: The Intricacies of the Viking Burial
culture
The Valkyries and Two Dudes
Thor’s Hammer What is it and why is it important
to the Vikings? Find out more!
Page 5
Textiles Galore! Learn more about textiles in the
Viking Age!
Page 8
My Viking Burial What would it be like to be
buried as a Viking woman?
Check out what Ragna
Thompson thinks hers would
be!
Page 11
Volume I Issue I Spring 2015
;
Lorem Ipsum Dolor Spring 2016
2
Page
1
2
3-4
5-6
7
8-9
10
11-13
14-15
16-17
17
Table of contents
ARTICLE
Magazine Cover.
Table of contents and From the
Valkyries.
Asgard and the Pyre: Viking Burial
Customs and Their Ties to the
Afterlife.
Thor’s Hammer: A Grave Good.
The Twilight of the Gods: Sparkly
Vampire Free Since the 11th Century.
The Preservation of Textiles and
Textile Tools in Viking Burials.
Grave Good Advertisement.
My Viking Burial.
Grave to Know: Viking Burial
Guide.
Viking Boat Burials: The Cultural
Meaning.
A Letter from the Dudes.
From the Valkyries
Welcome!
Who doesn’t like the Vikings?
This special edition magazine
focuses on death in the Viking
age! Inside, you will find
articles on everything from
the burial of Viking women to
the Viking afterlife. Join us as
we explore the death in the
Viking world. We encourage
you to take the time to enjoy
this short video made in 2011
by the Animation Workshop
in Denmark before chosing
your own Viking burial!
https://youtu.be/MV5w262XvCU
May all your adventures lead
you to Valhalla!
-Fríða, Geira and Ragna, aka
The Valkyries
;
Lorem Ipsum Dolor Spring 2016
3
Odin of the Aesir and Freyja of the
Vanir are said to select fallen Viking heroes
who died honourably in death to sit beside them
in their halls. Freyja, who dwelt in Folkvangr,
was said to select half of the fallen warriors, and
the other half was said to be claimed by Odin
(Munch1942, 27), and they would accompany
him in Valhalla (ibid, 5,7). These fallen heroes
were thought to fight endlessly in their
respective afterlives by day, and at night feast
next to the halls of Odin and Freyja in
preparation for Ragnarok. (ibid, 109)For those
who died what was considered dishonourable
deaths, such as death during a cowardly act or
by illness or old age, their souls were thought to
be tied to Hel, an underworld ruled by a goddess
of the same name, who is thought to be the
daughter of Loki the Trickster God. This
underworld differs from it Christian counterpart
“Hell”, as it is not depicted as a place of
purgatory, but rather a place to simply exist
after death (ibid, 37-38). It is unknown if these
three supposed afterlives were thought to inhabit
an individual realm, or rather coincide within
the same dimension, but as separate “rooms”.
Now, at this point you may be thinking to
yourself,
“Self, this is a respected anthropology
magazine, why is this nitwit of an author
schooling us in mythology?”
Well Self, today is your lucky day. A
common opinion while discussing the
archaeology of the Viking Age is that “the
notions of specific afterlives for good and bad
people should be discarded,” as it is “not
know[n] exactly where Norse people were
By Oudin McLeod
Asgard and the Pyre: Viking Burial Customs and Their Ties to the
Afterlife
believed to go after death” (Williams, Pentz and
Wemhoff 2014, 166-167). I believe that by
comparing grave goods of Pre-Christianity
Icelandic Viking burials to known Norse Burial
theory we can form calculated assumptions of
the presumed destination of a Viking’s soul. In
order to do this, a basic understanding of the
nature of perspective afterlives in Norse
Mythology must be obtained. For the sake of
brevity, I will only examine the general nature
of Valhalla and Folkvangr.
Valhalla and Folkvangr both serve the
same general purpose, and their only main
difference is who is thought to preside over the
souls within. They both house the souls of fallen
warriors, who engage in endless battle by day
and emerge every night unhurt and feast
alongside their ethereal brethren by night, all in
order to prepare for the inevitability of
Ragnarok, the Norse apocalypse (Munch 2014,
Image 1. Odin (right) presiding over Valhalla
and its fallen heroes after the day’s skirmish.
;
Lorem Ipsum Dolor Spring 2016
4
5,27,109), Williams, Pentz, and Wemhoff 2014,
79). The soul of the Viking is theorized to pass
into the afterlife in two portions, one part at
death, where the last breath was the life force
leaving the body, while a second part remains
tied to the corpse, which holds the
consciousness of the deceased. This portion is
thought to only be released through the
obliteration of the body, after which it follows
the path of the first portion to the afterlife and
becomes a complete being again (Graslund
2000, Chapter 6). While these two portions of a
single soul are separated during the preparation
of burial, money, food and drink are offered to
the body in order to appease the part still tied to
the world of the living, and “keep them in their
grave” (Maher 2013, 15). It is a commonly
accepted theory amongst archaeologists that the
objects interred or cremated with Viking
remains are transported to the afterlife alongside
the second portion of the soul at the point of
annihilation (Winroth 2014, 91-92, Jesch 1991,
19). These goods are traditionally made up of
everything an individual would need in the
afterlife. Blacksmiths are often buried with an
entire set of their tools. Clothes, horses, slaves,
and weapons are also known grave goods
(Maher 2013, 31-37). I believe that a body
whose soul was thought to be destined for
Valhalla or Folkvangr would be adorned with
weapons in their burial, or other symbols of
their status as a warrior. This would be the only
way that their souls could fight in the proving
grounds of Valhalla and Folkvangr.
Aside from weapons within a grave,
other symbols may exist that indicate a soul
being sent to Valhalla or Folkvangr. In the lore,
as a man named Njord lay dying of sickness,
Odin marked the Viking with the point of a
spear as a symbol of his dedication and honour,
granting his access to Valhalla (Munch 1942, 9).
Of 33 graves containing weapons from an
excavated assemblage of Icelandic Vikings,
81.8% of graves contained a spear head (Maher
2013, 38). This could indicate a “marking with
the head of a spear” that has been discussed in
lore. A spearhead was also found in the grave of
a 25-35 year old woman (Gr. No 72) in the same
assemblage (ibid, 39), possibly indicating that
she committed an act honourable enough to earn
her a seat in Valhalla. This “marking of the
spear” need not be limited to material spears,
but instead could appear as a physical mark on
the body that occurs near the moment of death.
Future research into perimortem injuries on
individuals that died of disease should be
conducted. This could potentially lead us to a
better understanding of where the Vikings
believed they would spend their afterlife.
;
Lorem Ipsum Dolor Spring 2016
5
Image 1. Thor’s Hammer
pendant. Silver pendant with
gold filigree. The Swedish
History Museum, 2013.
By Fríða Heizer
Thor, also known as the God of
Thunder, is a prominent deity in Norse
mythology. He is associated with strength,
thunder, lightning, and storms amongst other
things. He is well known for his weapon of
choice, a hammer called Mjölnir. We are able
to see in the archaeological record that people
in the 9th and 10th century AD had a
connection to Thor. In the Scandinavian
countries of Denmark, Norway, and Sweden,
there have been many pendants, amulets, and
what are called Thor’s Hammer Rings in
burials as grave goods. As well, there are
memorial stones with carvings of the
hammers integrated into the design. Others
have “May Thor Hallow” inscribed (Graham-
Campbell 1980, 180). These inscriptions
indicate a possible connection to a wedding
ritual. There is a story in which the giants
steal Thor’s hammer and ask for Freyja as a
bride for their lord. Because Freyja is not
interested in this trade, Thor masquerades as
her to retrieve his hammer. During the
celebrations and feasting to the marriage, the
hammer is brought in. Thor then destroys the
giants, gaining his hammer, and returning
victorious (Graham-Campbell 198, 180).
Thor’s Hammer pendants appear to
have become more prominent as
Christianisation was occurring throughout the
Viking world. Many academics believe that
this was a response to the Christian tradition
of wearing crosses or crucifixes as a symbol
of Christianity. It has been suggested that
Thor’s hammers were a symbol for paganism
(Graham-Campbell 1980, 186), people
purposely setting themselves apart from
their Christian counterparts. While the
wearing of sometimes very ornate hammer
pendants (Image 1) is seen far more with
the uprising of Christianity, the tradition is
far older than that of the cross, therefore it
was not simply a counter to the cross
(Nordeide, 2004, 218-219) and is likely an
indication of a cult to Thor (Andersson
2005, 47).
Thor’s Hammer: A Grave Good
;
Lorem Ipsum Dolor Spring 2016
6
Image 2. Thor’s Hammer Pendant.
Iron found as Grave Good. The
Swedish History Museum, 2011.
Image 3. Amulet Ring, silver.
Represents Thor (Mjolner), Odin
(Draupner’s rings) and Frey (the fire
steel). The Swedish History Museum,
2011.
There are two types of artifacts seen
with Hammers on them, one is thought to be
an older tradition and the second, younger.
The older of the two is what is known as
Thor’s Hammer Rings (Image 2), circular
rings of iron with a catch that can be opened
with iron attachments of hammers along with
other shaped adornments (Andersson 2005,
46). Some of the rings found have symbols to
other gods, not just Thor. For example, Odin
is represented by Draupner’s rings, and Frey
by Fire steel (Image 3). The younger tradition
is that of wearing a single hammer as a
pendant, again seen mainly with the up rise of
Christianity. Pendants were generally made of
silver, while the rings were often made of iron
or copper. It is possible that these two
traditions, pendant versus ring, evolved
independently from each other (Nordeide
2004, 218-219).
With all that said, where do we
actually find these artifacts? Depending on
where in Scandinavia you are, they are found
either in graves as grave goods, in old
settlements, or in Viking hoards (Nordeide
2004, 220; Williams 2014, 172). These grave
goods are present in boat burials, inhumations,
and cremations. In Norway, the majority of
these finds were from burials and hoards,
whereas in Sweden and Denmark, about
a quarter of the finds were associated
with graves and the rest were mainly
from hoards and some in settlements
(Nordeide 2004, 220). It is in the later
half of the 10th century where we seem
more and more burials (Andersson 2005,
54). This is consistent with the
Christianisation, talked about above.
Thor’s Hammer rings are not gender or
age specific, they appear in both male
and female burials, as well as with all
ages. In Kaupang in Vestford, we see
this with two boat burials, one of a male
and the other female. Both had Thor’s
Hammer pendants associated with their
graves (Nordeide 2004, 219). Urn burials
also have been found with these artifacts
placed on top of them. Thor’s Hammer’s,
whether in ring form or pendant form,
are evidently important symbols in
Viking culture. Not only do we have the
physical objects, but writings from
Snorri Sturluson talk about the transition
period to Christianity, and gives textual
evidence of Thor and his hammer being
a large part of Norse Mythology.
;
Lorem Ipsum Dolor Spring 2016
7
A legend exists amongst the Vikings
that tells of the Twilight of the Gods:
Ragnarok. There would come a time when
Odin and Freyja of the Aesir would call forth
the armies of fallen warriors residing in
Valhalla and Folkvangr (Munch 1942, 108-
109). The Midgard Serpent Jormungand
would release his tail that encircles the Earth,
bringing catastrophe to his watery realm on
his journey to shore (Williams, Pentz and
Wemhoff 2014, 211). Loki the Trickster and
Fenrir the Wolf would escape their chains and,
alongside the forces of Hel and the fire demon
Surt, lock in battle with the Aesir and their
armies for three years. In the fourth year, Thor
the Thunderer would step nine paces and
succumb to Jormungand’s poison after slaying
the mighty serpent. Loki would fall to
Heimdal, Guardian of the Bifrost, and Odin
By Oudin McLeod
would be swallowed by Fenrir, who in turn would
be valiantly slain by Vidar Odinson, the Norse God
of Vengeance (Munch 1942, 110-111). Many more
of the Aesir and their foes would fall; brother
would slay brother, until Surt strikes down Freyja.
Left unopposed, the fire demon envelopes the
world in flame and all things perish. This marks the
dawn of a new age, and chaos subsides. The
remaining Aesir gather on a new Earth, where a
new sun shines in the sky and the world is alive
and green. Lif and Lifthrasir, the last remaining
mortal man and woman, found shelter from Surt’s
flames in Hoddmimir’s Holt, and would spawn the
new race of men (ibid, 111-112). The halls of
Valhalla and Folkvnagr were filled so the fallen
warriors within may lock in eternal battle, training
endlessly for the day they would be called to defeat
the armies of darkness.
Image 1. Depiction of Thor readying himself to strike down the
Midgard Serpent.
The Twilight of the Gods: Sparkly Vampire Free Since the 11th
Century
;
Lorem Ipsum Dolor Spring 2016
8
By Geira Vey
Archaeology has a tendency to focus
on the big things; stone architecture, human
remains, precious metals, and pottery, often
because these are things that survive well in
most archaeological contexts. What that
means, of course, is that these items are the
least likely to break down into the ground
after being buried for long periods of time.
But that isn’t necessarily the case, there are
circumstances where organic materials, like
textiles, actually preserve very well. This
depends on a number of things that can work
together:
1. What is it surrounded by? Some
minerals can help preserve different
organic materials, so different kinds
of soil or other items nearby can help.
2. Where in the world is the material
located? Climate plays an important
role in the preservation of certain
materials, tropical climates are the
most destructive, and temperate
climates aren’t great as a rule,
Extreme climates are the best option.
3. Did something big happen? Natural
disasters often work in an
archaeologist’s favour. Violent
storms, mudslides, and volcanic
eruptions (like the one that buried
Pompeii), often preserve more
organic material than normal events.
(Renfrew & Bahn 2007, 47-48)
Different types of textiles will
preserve differently depending on the type
of fibre the textile is made of, Ph acidic
environments tend to destroy plant fibres
like linen and flax, but the more basic Ph will
destroy animal fibres like wool and silk (Gleba
and Mannering, 2012, 2). When there is
preservation of textiles, in the past this has been
associated with female burials, because of the
more numerous pieces of metal jewelry buried
with the remains. Most specifically, the brooch
pins (Image 1.) that helped hold the fabric of
women’s clothing together worked best to
preserve that fabric because they were often
made of iron, which supports the survival of
textiles especially of wool (Coatsworth et. All
1996, 6).
High status Viking graves often meet the
requirements for the preservation of at least
fragments of textiles, through direct contact with
metal, constant moisture, and an absence of air in
the burial, such as the Oseberg Ship burial in
Norway. Precious metals were sometimes woven
into the fabric of garments themselves, or added
The Preservation of Textiles and
Textile Tools in Viking burials
Image 1. Pair of Oval Brooches. Grave
find from Santon Downham, Suffolk,
England. The British Museum Collections.
1888.
;
Lorem Ipsum Dolor Spring 2016
9
Image 2. Textile fragment
Grave find, Björkö, Adelsö, Uppland, Sweden.
The Swedish History Museum, Stockholm 2013.
to the fabric as trim, which allowed for the
preservation of the surrounding fabrics
(Image 2). With the Oseberg Ship, the
surrounding soil was damp, watertight blue
clay was due to the weight of the ship and its
contents, pressed up into the ship sealing the
burial from the air and preserving a constant
state of moisture. (Brink and Price 2008,
181).
The Oseberg ship contained dozens of
thin strips of silk for decorating clothing from
15 different textiles with a variety of designs,
some of Persian origin (Patel 2014, 12). The
ship was the burial for two adult women, one
was more than eighty years old at the time of
her death, the other in her fifties according to
the ageing of the skeletons (Nordeide 2011, 7).
Sæbjørg Walaker Nordeide describes the finds
of the Oseberg burial as “Fine art combined
with advanced technology was found, for
instance, in beautiful textiles, carved wooden
objects like beds, sledges, wagons, tents,
buckets, coffins, various kitchen utensils, and
of course on the ship itself.” (Nordeide 2011, 7)
The study of textiles preserved in Viking
graves is a relatively recent scholarly path,
beginning in the 1950s with Grace and
Elisabeth Crawfoot’s work on the relics of St.
Cuthbert (Coatsworth et. al 1996, 5). And with
the increasing awareness of the value of the
information contained within the fragments of
preserved textiles found in some sites, more
understanding of the role of textiles in
everyday Viking life and burial is being
gained. From the study of the origins of
textiles using the fibre types, dyes, and
patterns, archaeologists can gain a greater
understanding of the society that buried their
dead with these textiles, and how they related
to the world around them.
;
Lorem Ipsum Dolor Spring 2016
10
For the low, low price of only 3 horses add a sacrificed slave to your burial!
The Valkyries and 2 Dudes Grave Good Co. By Ragna Thompson
How will your remains
be gendered?
Stereotypical and ambiguous grave good kits for sale!
How do you want your remains to be gendered? Male? Female? We have the grave good kit for you! Stereotypical male kits include swords and axes.
Stereotypical female kits include a pair of oval brooches and a spindle whorl. Is your last wish to confuse the Christians who dare to excavate your
remains? Want to confuse future generations who disturb your final resting place? Try one of our Ambiguous grave good kits. Complete with swords and
spindle whorls.
;
Lorem Ipsum Dolor Spring 2016
11
My Viking Burial What my burial would be like as a woman in the Viking era
By Ragna Thompson
When you think of Viking burials what
do you think of? Personally, I think of the
graves of fierce looking men with wild hair
wearing metal hats with horns, covered in
animal skins burning in boats on huge flaming
pyres. The main thing being, I think of men in
Viking burials. But what about the women of
the Viking era, how were their bodies treated in
death? I want to know more about the treatment
of women in death during this era and not just
the treatment of the fierce, hairy men I imagine
as Vikings. So let’s take a closer look at Viking
burials and explore how my body may have
been treated if I was a Viking woman.
Introduction- A Little Bit About Viking Burials
Viking burials, prior to the
conversion of Christianity in Scandinavia,
are well known for their elaborate burial
styles and lavish grave goods (Arbman
1961, 32). Although when one typically
imagines a Viking burial one conjures
images of a corpse of a fierce male warrior
placed on top of a boat laid with treasure
and sacrifice awaiting a flame to catch it all
on fire, both men and women in the Viking
age could have elaborate cremations and
inhumations. The Vikings practiced both
cremation and inhumation of their dead and
both can result in remains that can be found
in the archaeological record and these
remains have allowed many archaeologists
to study Viking burial practices (Wiker
2012). When the biological sex of a body
cannot be determined, grave goods can be
used to gender grave. These goods could be
all manner of things including weapons,
jewellery, games, food, and sacrificed
animals such as dogs or horses (Arbman
1961, 34). Some graves of both genders
were wealthy in amount and type of goods
they contained while others contained little
to nothing. The deceased were often fully
dressed and adorned with jewellery
preparing them for the journey to the
afterlife (Jesch 1991, 12). Now you know a
little bit about Viking burials in general,
and keeping that in mind, let’s take a closer
look at the burials of women during this era
to investigate what my own burial might
have been like had I lived during the age of
Vikings.
Burials- The Treatment of the Body
There was no one-way to deal with
the dead in the Viking age, inhumation and
cremation were both practiced and regional
variation has been well documented (Jesch
1991, 12). As mentioned, both men and
Image 1. Bronze brooches found in a Viking woman’s grave. Swedish History Museum 2011.
;
Lorem Ipsum Dolor Spring 2016
12
women could have either inhumations or
cremations and these practices could occur in
the same place at similar times. Looking at the
example of Birka, a Swedish Viking age
trading post most well known for its high
proportion of female graves, one can see a
spectrum of the different ways in which the
Vikings treated the remains of the dead
(Wicker 2012). Burials at Birka include
cremations, inhumations, with and without
coffins, and chamber burrow inhumations.
Evidence at Birka suggests that some of the
women buried there were of high status,
owned property, and had wealth of their own
that allowed them to pay for their own grave
chambers as well as for burials for members
of their families (ibid.). However, the
identification of women’s remains in chamber
burials is less frequent than the identification
of men’s remains in chamber burials. Women
seem to have been cremated more frequently
than men at Birka (ibid.). So what does this
tell us? It tells us that while women could
have other forms of burial, cremation was a
common method for the treatment of their
bodies in death.
Grave Goods- What is buried with the body?
There are certain grave goods that
when found can point archaeologists to what
gender the deceased may have been. In the
case of cremation, it may not be possible to
recover enough skeletal remains to sex the
individual and because of this, archaeologists
can rely more heavily on the grave goods
found with a body (Jesch 1991, 13). There
are certain items that are found most
commonly with the remains of a female and
when the skeletal remains are not enough to
identify the sex of the remains, these are often
used in identification; sets of paired oval
brooches are one such artefact. These
brooches are used to hold up a woman’s dress
when found in a grave the grave is often
deemed that of a woman (ibid., 15). Other
items, such as trefoil buckles, disc brooches,
arm rings, necklaces, jewel boxes, spindle
whorls, and other household goods may be
included (Wicker 2012). Grave goods may
relate to status or duties of a woman in life
and may indicated what her duties maybe in
the afterlife (Jesch 19991, 19). However, the
choice of object in a grave may also
represent what is deemed fashionable at that
time to accompany the dead and can varies
regionally (ibid., 19). Now we know that
just like burials, there was a range of goods
that could be placed with a woman’s body in
death but that these goods often related to
her position in life.
The Afterlife- where to next?
The Viking afterlife was comprised
of two parts: Valhalla and Hel. Women were
excluded from Valhalla and in the death
were thought to have gone to the “black pit
of Hel” (Staecker 2003, 478). Christianity
offered the women of this period another
option to this dire fate. In the ninth and tenth
Image 2. Bone/antler needle found as
a grave good of a Viking woman in
Sweden. From the Swedish History
Museum 2011.
;
Lorem Ipsum Dolor Spring 2016
13
centuries Christian symbolism begins to
appear in many Viking burials in Scandinavia,
a majority of which belonged to women (ibid.,
478). With the conversion of Scandinavia to
Christianity, there is a shift in the type of
burial and associated grave goods found with
a body. The treatment of the body transitions
from cremation to inhumation, and elaborate
grave goods to minimal or no grave goods
found in association (Graslund 2003, 485).
New grave goods, like Frisian-wear jugs
decorated with symmetrical armed crosses
along the bottom, appear in burials around the
ninth century (Staecker 2003, 466). Crosses
and crucifixes begin to appear in graves in the
tenth century as well as Thor’s hammer
pendants, especially in the graves of women
(ibid., 467-70). The Thor’s hammers have
been interpreted as a reaction to the
Christianization of Scandinavia (ibid.). When
Christian artefacts do appear in graves, the
majority of these artefacts are found in
women’s graves and this can be interpreted as
women having a large role in the conversion
to Christianity (ibid., 478).
Conclusion- My burial
Vikings did not have simple one-size
fits all approach to burials. The variety of
burials types, including cremation and a range
of inhumation styles, the range of grave goods,
and the religion of the dead all played a factor
in the treatment of a body after death. I would
have most likely been cremated as was
common for women. But I would be not
cremated alone; grave goods would
accompany my body into the next life. My
grave goods might include textile tools for
nalbinding (the Viking equivalent of knitting),
sewing, and weaving, paired brooches from
my dress, and jewellery. This jewellery might
include a cross or some other piece with
Christian iconography to reflect my faith. I do
not know how much say I would have had in
the treatment of by body in death or if any
prior wishes I had about its treatment would
have been honoured. While Birka is an
example of how a woman of high status may
have had some influence over the treatment of
her remains but as a young, unmarried woman
without property of title I do not know how
much say I would have in such matters.
Image 3. Sliver cross-shaped pendant found
as a grave good in Sweden. From the
Swedish History Museum, 2011.
;
Lorem Ipsum Dolor Spring 2016
14
Graves to know Viking burial guide!
By Ragna Thompson
Impress your friends with your knowledge of
some of the most famous Viking graves with
the help of our handy “Graves to Know”
Viking burial guide!
Birka
What is it: A Viking age trading site.
Where: On the Swedish island of Björkö in
Lake Mälar.
Why is it important: Birka’s claim to fame is
its high ratio of female to male burials. In
many Viking age burial sites there is a higher
male to female ratio of burials. Birka is quite
extraordinary in the fact that it not only meets
the expected 50% to 50% sex ratio but also
surpasses it with roughly 60% of the sexed
graves being identified as female. Burials at
Birka include cremations, inhumations (with
and without coffins) and chamber barrow
inhumations. Roughly half the graves were
cremations and the majority of these belonged
to women (Wicker 2012).
Oseberg Ship Burial and Mound
What is it: A lavish ship and burial mound that
has been deemed fit for a queen.
Where: Southeastern Norway
Why is it important: The burial mound of two
women, this site is the richest and most elaborate
burial mound that has been discovered from the
Viking Era that has been remarkably well
preserved. The two women, one in her twenties
and one in her fifties, were supplied with
everything they could possibly need for the next
life. They were supplied with furniture, clothing,
food, textile tools, premade textiles and many
other wonders. What is still unknown is the
relationship of the two women, if we deduce
based on the wealth of the ship that one woman is
queen, which one is it? Is one woman the servant
to the other? Did they even die at the same time?
These questions may never be answered but
incredible ship is certainly one to know (Jesch
1991, 31-4).
Image 2. Image of the
reconstructed Oseberg ship. From
ExeterAnna.
Image 1. Excavation of Birka in 1991.
From Google Images-Holger Ellgaard.
;
Lorem Ipsum Dolor Spring 2016
15
Gokstad
What is it: Ship burial containing the remains
of a Viking leader known as the Gokstad
chieftain.
Where: Oslofjord, Norway
Why is it important: Raided and excavated
once already in the late 1800’s, this massive
ship burial contains the remains of a man who
has been deemed a ruler in the Viking era. The
76 by 17.5 foot ship was buried under mounds
of earth and the mound was referred to as
“Kings Hill.” Large amounts of grave goods
were found in association with the body as
well as animal sacrifices including peacocks.
The ship was actually dated to earlier than the
body suggesting that it was used as a sailing
ship before and was not built especially for the
burial. This ship is a wonderful representation
of the wealth and power of a Viking chief. Image 3. Photograph of the original
Gokstad boat excavation in 1880. From
GoogleImages.
;
Lorem Ipsum Dolor Spring 2016
16
Viking Boat Burials The cultural Meaning
By Magnus Armitage
Image 1. Reconstruction of the buried
Gostkad ship. From ExeterAnna.
Due to the prominent use of boats in
Viking culture, it makes sense that we often see
boats in Viking graves. These graves, called
Viking boat burials start appearing in the
archeological record around the first century
(Pedersen 2010, 146). However identifying
these graves posed problems to archeologists, as
due to the nature of wood the boats had decayed
by the time they were found. Because of this,
archeologists came up with criteria to identify
both earlier and later Viking boat burials (ibid.).
For earlier graves, characterized by being dated
to the 1st-6th centuries to be called a boat burial, it
must contain boat-shaped dark stains,
decomposed wood and preserved parts of the
caulking (ibid.). A separate set of criteria is used
to identify later boat burials, which are
identified as being buried between the 7th-9th
centuries. These burials must include 50 or more
iron nails (ibid.).
In Viking culture, being buried in a boat
holds numerous meanings. Firstly it can signify
wealth. An example of this can be seen at the
Gokstad, Oseberg site in Norway. This boat is
76 feet in length and 17.5 feet wide (Urbanus
2014, 1). The individual buried here died a
violent death between the ages 50-70 wide
(ibid.). This individual is thought to be wealthy
due to what he is buried with. His grave goods
include: cooking, fishing, sailing and riding
equipment along with being buried beside 12
horses, 8 dogs and 2 hawks (Holck 2014, 1).
Similar to this burial, the Oseberg boat burial,
located in Norway also symbolizes wealth. This
boat is 68 feet long and 16 feet tall. The boat is
dated to 834 A.D and contains two female
bodies, aged 50 and 8 at the time of death
(Nordeide 2011, 7). Grave goods at this site
include wooden carvings, textiles and metals.
Buried with the two bodies were 2 ox, 13 horses
and 4 dogs (ibid.).
However not all boat burials symbolize
wealth, in most cases the individuals are not
buried with significantly more grave goods than
normal burials (Pedersen 2010, 146). An
example of this can be seen at the Slusegaard
cemetery which is located on Bornhold Island in
the Baltic Sea. This site was excavated by Ole
Klindt-Jensen and contains graves which date
from the 1st to 4th century (ibid., 150). This site
contains 1,395 interments, of which 43 involve
some sort of a boat (ibid., 151). Looking at
specific graves at this sight we see that grave
number 1072 is notable. Here we have two
boats in the same grave, with the lower boat
containing the individual and his weapons, and
;
Lorem Ipsum Dolor Spring 2016
17
From the Dudes
Image 1. Viking. From Lucas Leite.
the second boat acting as a lid (ibid.).
Another example of an ordinary boat
burial can be seen at Rousay Island. These
graves were excavated in 1980 and are part of a
cemetery that contains 32 burials (Kaland 1980,
1). The boat burials were found in plot #11 and
32. Looking at the burial found in plot #11 it is
thought that the Vikings first dug the hole, then
placed the boat in it (ibid., 3). In order to
stabilize the boat in the grave, the Vikings then
placed rocks and sand around it. However at the
time of excavation, only rivets of the boat
remained. The burial chamber is located mid
ship with the individual being buried with his
weapons and tools (ibid.). The second boat
burial at this cemetery is oriented facing south
east-northwest with the boat being 7 meters long
by 1.8 meters wide. This burial shares
similarities with the first one, as the chamber is
located mid ship and includes weapons as grave
goods (ibid.).
Not all boat burials are found in the
traditional sense, these being digging a hole and
sticking a boat with a deceased body in it. There
is evidence of cremation boat burials, however
these are hard to identify based off of the lack
archeological remains they leave (Pedersen
2010, 151).
Traditional interpretations of boat
burials can be classified into 3 groups; a
practical use for the boat, secular importance
and religious importance (Pedersen 2010, 151).
The practical use section provides an insight
into why cremation burials occurred, as boats
largely made from wood make an excellent fire
(ibid.). Looking at secular importance, being
buried with a large boat signals dominance,
power and control (ibid.). Lastly boats are
sometimes used to signify passing into a second
life, an example of this can be seen in the
Valhalla burial (ibid.).
Thank you for reading!
In conclusion, it is clear that Viking burial practices
were a complex and integral part of their society as they
had differing beliefs about the afterlife based off how
you die and complex grave goods accompanying them.
From an archeological perspective, this is wonderful as
the excavation of Viking graves have helped provide us
with crucial knowledge about how they lived. We hope
this magazine has helped convey some of the intricacies
of Viking cultural and burial practice to you.
- Oudin and Magnus aka The Dudes
;
Lorem Ipsum Dolor Spring 2016
18
Continued…
Citations Magazine cover:
Viking. Hans Splinter. “That time of year again, Vikings in Archeon.” Edited to black and white
from color by Ragna Thompson on March 20th, 2015.
https://www.flickr.com/photos/archeon/3867432663/in/photolist-j2pk-ckfW31-6TKAZv-2YvM3r-
dgZpPz-AGu3T-agHtkC-MCKRZ-5ZoTT9-7ZeNz-7hCFxC-3NPhb-6t8WXM-MLVwa-4xaQ5-
HGeBB-B1bYo-5koSig-5X5uA9-MuDp2-4VW71p-5JrJg-6f8EMi-7ZeNA-9V793z-763skW-
56LxrL-yYB7P-5PcjfU-eprDEh-5kNHyR-oiZLTx-ogY79w-dnSCQa-8bTzko-nqvASg-qMi3vJ-
33ucf2-Ntqed-bDwygG-33zKqL-2GFrRz-73YmFq-fw15pB-8Dj9f5-5zcmEo-dsm27e-dsmbKu-
dsm1B4-nYLWg7
Images: From The Valkyries
Image 1: Viking. 2011. From Muhammad Hussain.
https://www.flickr.com/photos/28863429@N07/6577852033/in/photolist-oeKe1M-9m6SVn-
b2gdeX
Article: Asgard and the Pyre: Viking Burial Customs and Their Ties to the Afterlife
Graslund, Bo. 2010. “Gamla Uppsala during the Migration Period,” In Myth, Might, and Man: Ten
essays on Gamla Uppsala, Riksantikvarieämbetet, Stockholm. Chapter 6. Stockholm: National
Heritage Board
Jesch, Judith. 1991. Women in the Viking Age. 91. Rochester: Boydell Press.
Maher, Ruth A. 2013. Landscapes of Gender, Age, and Cosmology: Burial Perceptions in Viking
Age Iceland. 15, 31-39. Oxford: Archaeopress.
Munch, Peter A. 1942. Norse Mythology: Legends of Gods and Heroes, 5, 7, 9, 27, 37-38, 109.
New York: The American-Scandinavian Foundation.
Williams, Gareth, Peter Pentz and Matthias Wemhoff, eds. 2014. Vikings: Life and Legend. 79,
166-167. London: The British Museum Press.
Winroth, Anders. 2014. The Age of the Vikings. 91-92. Princeton: Princeton University Press.
Images: Asgard and the Pyre: Viking Burial Customs and Their Ties to the Afterlife
Image 1. Doepler, Emil. 1905. Walhall, die Götterwelt der Germanen. Martin Oldenbourg, Berlin.
Photographed by Haukurth.
http://en.m.wikipedia.org/wiki/Valhalla#/media/File:Walhall_by_Emil_Doepler.jpg
;
Lorem Ipsum Dolor Spring 2016
19
Article: Thor’s Hammer: A Grave Good
Artelius, Tore. 2005. Dealing with the Dead: Archaeological Perspectives on Prehistoric
Scandinavian Burial Ritual. Stockholm: National Heritage Board.
Graham-Campbell, James. 1980. The viking world. London: F. Lincoln.
Williams, Gareth. 2014. Vikings: Life and Legend. London: British Museum Press.
Sæbjørg W. Nordeid. "Thor's Hammer in Norway. A Symbol of reaction against the Christian
Cross?" In Old Norse Religion in Long-term Perspectives, edited by Anders Andrén, Kristina
Jennbert & Catharina Raudvere, 218-223. Lund, Sweden:Nordic Academic Press, 2004.
Images: Thor’s Hammer: A Grave Good
Image 1. Thor’s Hammer pendant. Silver pendant with gold filigree. The Swedish History Museum,
2013. From Erikstorp, Ödeshög, Östergötland SHM5671.
https://www.flickr.com/photos/historiska/13619664935/
Image 2. Thor’s Hammer Pendant. Iron. The Swedish History Museum, 2011. From Grave find,
Väsby, Vallentuna, Uppland, Sweden. SHM 31461.
https://www.flickr.com/photos/historiska/6880742199/
Image 3. Amulet Ring, silver. Represents Thor (Mjolner), Odin (Draupner’s rings) and Frey (the
fire steel). The Swedish History Museum, 2011. From Södra Möcklaby, Ölands Alundsbruk, Öland,
Sweden. SHM 7589. https://www.flickr.com/photos/historiska/6880524717/
Article: The Twilight of the Gods: Sparkly Vampire Free Since the 11th Century
Munch, Peter A. 1942. Norse Mythology: Legends of Gods and Heroes, 108-112. New York: The
American-Scandinavian Foundation.
Williams, Gareth, Peter Pentz and Matthias Wemhoff, eds. 2014. Vikings: Life and Legend. 211.
London: The British Museum Press.
Images: The Twilight of the Gods: Sparkly Vampire Free Since the 11th Century
Image 1. Doepler, Emil. 1905. Thor und die Midgardsschlange. Martin Oldenbourg, Berlin. Page
56. Photographed and cropped by User:Haukurth.
http://commons.wikimedia.org/wiki/File:Thor_und_die_Midgardsschlange.jpg
Article: The Preservation of Textiles and Textile Tools in Viking Burials
Coatswoth Elizabeth, Fitzgerald Maria, Leahy Kevin, and Owen-Crocker Gale. 1996. “Anglo-
Saxon Textiles from Cleathan, Humberside” Textile History. 5-41.
Brink, S. and Price, N (eds.). 2008. “Viking Age Textiles” The Viking World. Abingdon: Routledge.
181-185.
;
Lorem Ipsum Dolor Spring 2016
20
Gleba, Margarita and Mannering, Ulla (eds.). 2012. Textiles and Textile Production in Europe from
Prehistory to AD 400. Oxford: Oxbow Books.
Nordeide, Sæbjørg Walaker. 2011. “ Death in Abundance - Quickly! The Oseberg Ship Burial in
Norway” Acta Archaeologica Vol. 82. 7-15.
Patel, Samir S. 2014. “Viking Finery” Archaeology. Archaeological Institute of America.
Renfrew, Colin and Bahn, Paul. 2007. Archaeology Essentials Theories Methods and Practice. New
York: Thames & Hudson.
Images: The Preservation of Textiles and Textile Tools in Viking Burials
Image 1. Oval Brooches. Grave find, Santon Downham, Suffolk, England. 1888,0103.1. The British
Museum collections, London.
http://www.britishmuseum.org/explore/highlights/highlight_objects/pe_mla/p/pair_of_oval_brooch
es.aspx
Image 2. Textile fragment. Grave find, Björkö, Adelsö, Uppland, Sweden. 34000: Bj944. 2013. The
Swedish History Museum, Stockholm.
https://www.flickr.com/photos/historiska/13622336783/in/set-72157643402315004
Advertisement: How will your remains be gendered?
Image 1. Glass, rock crystal, and carnelian beads. The Swedish History Museum, 2011. From grave
find, Björkö, Adelsö, Uppland, Sweden. SHM 34000:Bj 606
Image 2. Iron sword with hilt and pommel with inlays of gilded bronze. The Swedish History
Museum, 2011. From Granthe, Hejnum, Gotland, Sweden. SHM 2363.
Article: My Viking Burial
Arbman, Holger. 1961. Ancient Peoples and Places: The Vikings. Edited by Dr. Glyn Daniel. Vol.
21; 21. London: Thames and Hudson.
Graslund, Anne-Sofie. 2003. "The Role of Scandinavian Women in Christianisation: The Neglected
Evidence." In The Cross Goes North: Processes of Conversion In Northern Europe, AD 300-1300,
edited by Martin Carver, 484-96. York: York Medieval Press.
Jesch, Judith. 1991. Women in the Viking Age. Rochester, NY, USA: Boydell Press.
Staecker, Jörn. 2003. "The Cross Goes North: Christian symbols and Scandinavian women." In The
Cross Goes North: Processes of Conversion in Northern Europe, AD300-1300, edited by Martin
;
Lorem Ipsum Dolor Spring 2016
21
Carver, 463-82. York: York Medieval Press.
Wicker, Nancy L. 2012. “Christianization, Female Infanticide, and the Abundance of Female
Burials at Viking Age Birka in Sweden.” Journal of the History of Sexuality, no. 21(2012): 245-
262. Accessed March 12, 2015. http://dx.doi.org/10.1353/sex.2012.0043.
Images: My Viking Burial
Image 1. Bronze penannular brooches.“With their open loops and moveable pins, penannular
brooches were commonly used to hold together layers of clothing.” The Swedish History Museum,
2011. From grave find, Torget, Othem Slite, Gotland, Sweden. SHM 23248:6 (F7).
https://www.flickr.com/photos/historiska/13618644394/
Image 2. Bone/antler needle. The Swedish History Museum, 2011. From Björkö, Adelsö, Uppland,
Sweden. SHM 35000. https://www.flickr.com/photos/historiska/13618766825/
Image 3. Silver cross-shaped pendant. The Swedish History Museum, 2011. From grave find,
Björkö, Adelsö, Uppland, Sweden. SHM 34000:Bj 703.
https://www.flickr.com/photos/historiska/13619980454/
Article: Graves to Know: Viking Burial Guide!
Jesch, Judith. 1991. Women in the Viking Age. Rochester, NY, USA: Boydell Press.
Urbanus, Jason. 2014. "Revisiting the Gokstad." Archaeology 67, no. 4: 34-38. Academic Search
Complete, EBSCOhost (accessed March 26, 2015).
Wicker, Nancy L. 2012. “Christianization, Female Infanticide, and the Abundance of Female
Burials at Viking Age Birka in Sweden.” Journal of the History of Sexuality, no. 21(2012): 245-
262. Accessed March 12, 2015. http://dx.doi.org/10.1353/sex.2012.0043.
Images: Graves to Know: Viking Burial Guide!
Image 1. Excavation of dark earth 1991. Birka Excavation. 1991. Holger Ellgaard.
http://upload.wikimedia.org/wikipedia/commons/8/83/Birka_Svarta_jorden_1991.jpg
Image 2. Viking Ship. 2008. From ExeterAnna.
https://www.flickr.com/photos/exeteranna/2797216581/in/photolist-5gbt36-4mp45a-4bW44E-
48o35-cjnE9Q-eAQvYn-eATFD1-eAQwGv-bSRQoF-5VDesM-qjaNXf-f1ZJhD-f1ZJKg-6rfohM-
j7roHG-f2eZzh-j7rkfE-5R65Y-5UYHZp-4oqKkP-bx7wPt-oLVydz-885ji4-PiKuy-2uEaEu-
2UP8yd-PiJH5-2uzJPe-bSRQjr-bqRcu-KWuwW-eATDFJ-6rjxs7-cdrDwy-9ek29h-7DxJht-
2Ho6TT-f4bHMU-f4bEFW-f4bFqS-f3WFKF-mectpe-gT3k1t-f3Wa6p-6HNh5U-iKdmVW-
2A1CSn-4GF5jQ-bijfMt-bijgkM
Image 3. Gokstad Viking Ship Excavation. 1880. From Google Images. Uploaded 2008.
;
Lorem Ipsum Dolor Spring 2016
22
http://upload.wikimedia.org/wikipedia/commons/3/3f/Gokstad_viking_ship_-excavation.jpg
Article: Viking Boat Burials: The Cultural Meaning
Kaland, Sigrid. 1980. Excavations 1980 at Westness, Rousay, Orkney. Universitetet Bergen
Historisk Museum. 1-5.
Nordeide, Sæbjørg. 2011. “Death In Abundance, Quickly! The Oseberg Ship Burial in Norway.”
Acta Archaeologica.
Pedersen, Ole. 2010. Archaeology and the Sea in Scandinavia and Britan. 3rd ed. Denmark: Viking
Ship Museum.
Urbanus, Jason. 2014. “Revisiting the Gokstad.” Archaeology 67.
Image: Viking Boat Burials: The Cultural Meaning
Image 1. Recreation of the Gokstad ship. The Viking Ship Museum. 2008. From
ExeterAnna. https://www.flickr.com/photos/exeteranna/2797216581/in/photolist-5gbt36-4mp45a-
4bW44E-48o35-cjnE9Q-eAQvYn-eATFD1-eAQwGv-bSRQoF-5VDesM-qjaNXf-f1ZJhD-f1ZJKg-
6rfohM-j7roHG-f2eZzh-j7rkfE-5R65Y-5UYHZp-4oqKkP-bx7wPt-oLVydz-885ji4-PiKuy-2uEaEu-
2UP8yd-PiJH5-2uzJPe-bSRQjr-bqRcu-KWuwW-eATDFJ-6rjxs7-cdrDwy-9ek29h-7DxJht-
2Ho6TT-f4bHMU-f4bEFW-f4bFqS-f3WFKF-mectpe-gT3k1t-f3Wa6p-6HNh5U-iKdmVW-
2A1CSn-4GF5jQ-bijfMt-bijgkM
Image: From the Dudes
Image 1. Viking. 2009. From Lucas Leite.
https://www.flickr.com/photos/mrdelucas/3274934338/in/photolist-5ZoTT9-7hCFxC-3NPhb-
HGeBB-5X5uA9-6TKAZv-2YvM3r-AGu3T-agHtkC-7ZeNz-6t8WXM-MLVwa-4xaQ5-B1bYo-
MuDp2-5koSig-9V793z-56LxrL-2GFrRz-73YmFq-rJBcfE-ogY79w-dnSCQa-nqvASg-nYLWg7-
Ntqed-bDwygG-4VW71p-5JrJg-6f8EMi-7ZeNA-763skW-33zKqL-yYB7P-5PcjfU-eprDEh-
fw15pB-5kNHyR-oiZLTx-8bTzko-8Dj9f5-5zcmEo-dsm27e-dsmbKu-dsm1B4-qMi3vJ-33ucf2-
6eTiRu-9kg4Ki-YMnAX
Blood, death, and glory: the intricacies of the Viking burial culture
Special edition magazine produced by the Valkyries and 2
Dudes for Anthropology 379: The Archeology of Death at the
University of Victoria. Victoria, BC Canada.
Spring 2015 Contributions by:
Special thanks to: Our wonderful professor and TA who
encouraged and supported us throughout this project (even
when we were chatty in lecture).