Northern European Warrior Cultures

Posted on 05. Jul, 2009 by Rob Belatucadros in Education, Race, Religion, Rob Belatucadros, Top Stories, Tradition

The warrior cultures of the Celts and the Norse flourished in northern Europe during and prior to the Middle Ages. The roles and ideals of warriors in these two societies are well documented not only in their own words and records, but also in accounts by Islamic, Greek and Roman authors with whom they interacted. Documentation indicates the existence of a Celtic warrior alliance that served the king and nation of Ireland, the Fianna, in the same way that later medieval knights served kings. The definitions, perceptions, and functions of warriors in celtic and Norse culture differ, but their ideals are similar in many ways. After studying the concept of warriors in Celtic and Norse culture, one may deduce from this a code of ethics and conduct for a current era warrior archetype. This archetype can be utilized as a model for self-development and blended harmoniously with the Asphodelian Oath of Fealty.

In Celtic and Norse cultures, warriors appear to be distinguished from the soldiers by the heroic, chivalrous, and flamboyant nature of their actions and strategies in battle. Therefore, while one may be a soldier in the army of one’s chieftain or jarl, distinguishing oneself by attempting daring, ostentatious, and altruistic feats in combat, or outwitting one’s enemy, was the measure of a true warrior. The practice of self-distinction via one’s behavior and thinking speaks directly to the high value which the Celts and the Norse placed on the concepts of individual and tribal identity. It also addresses the importance of true or right action taken in defense of one’s identity, community, and beliefs. This is a concept that the Norse called “troth”. Source>>> 

When the rude spirit of the Northmen was modified by the influence of Christianity and the warlike deeds of the Vikings gave way to the occupations of peaceful life, the literature of the people began to flourish more vigorously. The memories of the past still lingered with them. The deeds of their fathers had been celebrated in song, and were kept alive in cherished traditions. These songs and these traditions were full of the bold spirit of the past, and they inspired the writers of the people. Then the things which had been said became written, and the Saga literature of Iceland sprang into being. For a long time it flourished luxuriantly, but it celebrated the exploits of heathen warriors and breathed the spirit of the forsaken religion, hence it was doomed in turn to give way before the presence of that power which had supplanted the old faith and had softened the rude life of their forefathers. The literature of the Old-Northmen became neglected; it was suffered to sink into oblivion. The manuscripts in which it was preserved, became lost or forgotten, and for a long period the early history of the people of the North was but little known to themselves except through the medium of distorted tradition or the semi-fabulous accounts of Paulus Diaconus, (1) Adam of Bremen, (2) and Saxo Grammaticus. (3)
        Such was the state of literature at the era when the Reformation was introduced in the North. With the new life which was then introduced, the love of learning, after a slumber of two centuries, was revived, and the various branches of science were pursued with more or less zeal. In the general progress of knowledge, the lore of antiquity began to receive special attention, and the researches of antiquarians brought to light some old manuscripts which were found in Iceland. At once a new fountain was opened from the mythological and historical learning of the past, and the stream which flowed forth has become rich and copious. From the depths of the North—from a remote and unknown island—a dawning light appeared, the harbinger of a bright day that was to enlighten the Scandinavian North for a century to come, and to extend its rays through other lands and down to later ages. Source>>>