Pancerze lamelkowe w Skandynawii

Przetłumaczone przez Huberta Pieszko, Tyr Hird.

vikingerikrig

Rekonstrukcja wojownika z Birki. Źródło: Hjardar – Vike 2011: 347.

Pytanie o pancerz lamelkowy jest popularne zarówno wśród ekspertów jak i rekonstruktorów. Ja osobiście miałem do czynienia z tym problemem kilka razy, dlatego zebrałem na ten temat literaturę. Moje badania doprowadziły mnie do nieznanego w internecie znaleziska z leżącego niedaleko Visby w Gotlandii Snäckgärde. Znaleziska te nie przetrwały, ale zostały opisane przez duchownego Nilsa Johana Ekdahla (1799-1870), który jest nazywany “pierwszym naukowym Gotlandzkim archeologiem.”

Powód dla którego znaleziska ze Snäckgärde są nieznane jest to, że zostały one odkryte prawie 200 lat temu i przepadły. Literatura na ich temat jest trudno dostępna i w większości nieznana dla uczonych spoza Szwecji. Oto wszystko co udało mi się znaleźć: w roku 1826 cztery groby ze szkieletami zostały zbadane w miejscu zwanym Snäckgärde (Visby, Land Nord, SHM 484), najbardziej interesujące były groby o numerach 2 i 4 (Carlson 1988: 245; Thunmark-Nylén 2006: 318).

Grób nr. 2: grób ze szkieletem skierowanym w kierunku północ-południe, okrągły kopiec obłożony kamieniami. Ekwipunek pogrzebowy zawiera żelazny topór, krąg ułożony na talii, dwa matowe koraliki w rejonach szyi i “kilka części pancerza na klatce piersiowej” (något fanns kvar and pansaret på bröstet).

Grób nr. 4: grób ze szkieletem skierowanym w kierunku wschód-zachód, okrągły kopiec o wysokości 0,9 metra z zapadniętym wierzchem. We wnętrzu kopca znajdowała się skrzynia z wapnem o wymiarach 3 m × 3 m (?). Na prawym ramieniu została znaleziona fibula. Na wysokości talii został znaleziony krąg z pasa. Pozostałymi częściami ekwipunku były topór z brodą i “kilka łusek z pancerza” (några pansarfjäll) znalezione w skrzyni.

Sądząc po pozostałościach można założyć, że ci dwaj mężczyźni zostali pochowani w kopcach wraz ze swoimi pancerzami. Oczywiście nie możemy powiedzieć z całą pewnością jakiego typu były te pancerze, ale wydają się one być pancerzami lamelkowymi, zwłaszcza poprzez analogie oraz przez wzmiankę o łuskach (Thunmark-Nylén 2006: 318). Datowanie jest problematyczne. Lena Thunmark-Nylén wspomniała o obu pancerzach w swoich publikacjach o Gotlandii w okresie wikińskim. Fibule oraz fragmenty paska również wskazują na ten czas. Jednakże najciekawsze są topory – według rysunków Ekhdala topór z grobu nr. 2 to topór z brodą, a topór z grobu nr. 4 miał rękojeść udekorowaną mosiądzem. Topór z brodą może być datowany od końcówki X wieku do początków wieku XI, a powlekane mosiądzem rękojeści to cecha niektórych toporów z wczesnego XI wieku (Thames, Langeid oraz inne miejsca na Gotlandii, zob. mój artykuł “Two-handed axes“). Wydaje się logiczne aby zakładać że oba groby zostały zbudowane w tym samym wieku, jednakże pojawia się kilka mniejszych różnic w konstrukcji i orientacji grobów.

lamely_birka

Hala w Birce wraz ze znaleziskami kółek od kolczugi i płytek lamelki. Źródło: Ehlton 2003: 16, Fig. 18. Wykonane przec Kjell Persson.

W Skandynawii jak do tej pory znamy tylko jedną analogię pancerza lamelkowego (a raczej jego fragmentów), mianowicie z Birki (zob. np. Thordeman 1939: 268; Stjerna 2001Stjerna 2004Hedenstierna-Jonson 2006: 55, 58; Hjardar – Vike 2011: 193–195; Dawson 2013 i inne). Lamelki są porozrzucane po całym tak zwanym „garnizonie” (Garnison) w liczbie 720 sztuk (największy kawałek składał się z 12 płytek). 267 lamelek może być zanalizowane i sklasyfikowane w 8 typach, które prawdopodobnie służyły do ochrony różnych części ciała. Jest szacowane, że pancerz z Birki chronił klatkę piersiową, plecy, barki, brzuch oraz nogi aż do kolan (Stjerna 2004: 31). Pancerz został wydatowany na pierwszą połowę X wieku (Stjerna 2004: 31). Badacze zgadzają się co do jego nomadycznego pochodzenia ze Środkowego lub Bliskiego Wschodu, a najbliższe podobne znalezisko pochodzi z Balyk-Sook (np. Dawson 2002Gorelik 2002: 145; Stjerna 2004: 31). Stjerna (2007: 247) uważa, że ten pancerz oraz inne doskonałe obiekty nie były zaprojektowane do walki, a posiadają raczej symboliczne znaczenie („Powodem posiadania tych broni było na pewno coś innego niż aspekt militarny czy praktyczny“). Dawson (2013) sprzeciwia się tej tezie i uważa, że pancerz ten został nieprawidłowo zinterpretowany, ponieważ tylko trzy typy z ośmiu mogły być lamelkami, a liczba prawdziwych lamelek nie jest wystarczająca na połowę pancerza klatki piersiowej. Według niego lamelki z Birki są tylko kawałkami przetworzonego metalu. W świetle pancerzy ze Snäckgärde, które nie są uwzględnione w książce Dawsona, wydaje mi się że to stwierdzenie było zbyt pochopne.

lamelovka_birka

Rekonstrukcja parcerza z Birki na bazie pancerza z Balyk-Sook. Źródło: Hjardar – Vike 2011: 195.

Powszechnie uważa się, że jest wiele znalezisk z terenów Rusi, jednak jest tylko kilka znalezisk z przedziału od IX do XI wieku i mogą być one zinterpretowane jako import ze wschodu, jak przykład z Birki (osobista konwersacja z Sergei Kainov; zob. Kirpichnikov 1971: 14-20). Z tego wczesnego okresu pochodzą znaleziska na przykład z Gniezdowa i Nowogrodu. Rosyjskie znaleziska datowane pomiędzy XI a XIII wiekiem są o wiele bardziej bogate, można do nich zaliczyć około 720 znalezisk (zob. Medvedev 1959; Kirpichnikov 1971: 14-20). Należy jednak zwrócić uwagę, że do drugiej połowy XIII wieku liczba fragmentów kolczug jest cztery razy większa niż liczba lamelek, co wskazuje na to, że to kolczuga była dominującą formą pancerza na terytorium Rusi (Kirpichnikov 1971: 15). Jest duże prawdopodobieństwo, że pancerze lamelkowe z terenów Rusi datowane na okres wikiński pochodzą z Bizancjum, gdzie dominowały ze względu na prostszy projekt i mniejszy koszt już w X wieku (Bugarski 2005: 171).

Wzmianka dla rekonstruktorów

Pancerz lamelkowy stał się bardzo popularny wśród rekonstruktorów. Na niektórych festiwalach i wydarzeniach pancerze lamelkowe stanowią ponad 50% wszystkich pancerzy. Głównymi argumentami przemawiającymi za ich używaniem są:

  • Niski koszt produkcji
  • Lepsza ochrona
  • Szybsza produkcja
  • Świetny wygląd

Mimo że te argumenty są zrozumiałe, należy podkreślić że pancerz lamelkowy nie pasuje do rekonstrukcji okresu wikińskiego. Argument, że ten typ pancerza był używany na Rusi, może być przeciwstawiony faktowi, że nawet w okresie największej ekspansji pancerzy lamelkowych na Rusi ich liczba w porównaniu do liczby kolczug była czterokrotnie mniejsza. Co więcej, pancerze lamelkowe pochodziły z importu. Jeśli będziemy trzymać się podstawowej idei, że rekonstrukcja powinna bazować na odtwarzaniu typowych obiektów, oczywisty jest wniosek, że pancerze lamelkowe pasują wyłącznie do rekonstrukcji Nomadów lub Bizancjum. To samo odnosi się do skórzanych pancerzy lamelkowych.

Przykład dobrze zrekonstruowanego pancerza lamelkowego. Viktor Kralin.

Z drugiej jednak strony znaleziska z Birki i Snäckgärde sugerują, że ten typ pancerza mógł występować we wschodnich częściach Skandynawii. Zanim podejmiemy się konkluzji musimy wziąć pod uwagę fakt, że Birka i Gotlandia były terytoriami o silnych wpływach ze Wschodniej Europy i Bizancjum. Jest to również przyczyna akumulacji artefaktów o wschodnim pochodzeniu, w innym przypadku nieznanych na terenie Skandynawii. W pewien sposób byłoby to dziwne, gdybyśmy nie mieli tych znalezisk, szczególnie z okresu kiedy były one popularne w Bizancjum. Jednakże to nie znaczy, że pancerze lamelkowe były czymś pospolitym w tym rejonie. Lamelka pozostaje odizolowana od tradycji Nordyckiego wojownika, a pancerze tego typu czasami występują w regionie Bałtyckim do XIV wieku (Thordeman 1939: 268269). Kolczuga może być zidentyfikowana jako dominująca forma pancerza w okresie wikińskim w Skandynawii, tak jak na Rusi. To stwierdzenie potwierdza fakt, że kółka kolczugi zostały znalezione w Birce (Ehlton 2003). Odnośnie produkcji pancerzy lamelkowych w Skandynawii i na Rusi, nie ma dowodu który potwierdzałby że miało to miejsce, dlatego taka produkcja była wysoce nieprawdopodobna.

Kiedy lamelka może być akceptowalna w rekonstrukcji Wikinga?

  • rekonstruktor powinien rekonstruować region bałtycki lub Ruś
  • liczba lamelek powinna być ograniczona (1 lamelka na grupę lub 1 lamelka na 4 kolczugi)
  • dozwolone są tylko metalowe lamelki, wykluczamy skórzane i takie, na których są widoczne ślady wykonania laserem
  • musi to pasować do znalezisk z Birki (lub z Gniezdowa lub Nowogrodu), nie Visby
  • nie może być połączona ze Skandynawskimi elementami, takimi jak klamry

Pancerz musi wyglądać jak oryginał i musi być w zestawie z odpowiednim sprzętem, takim jak Ruski hełm. Jeśli debatujemy pomiędzy dwoma pozycjami “Tak dla lamelek” i “Nie dla lamelek” ignorując możliwość “Tak dla lamelek (bez brania pod uwagę wyżej wymienionych argumentów)“, wybieram opcję “Nie dla lamelek”. Jaka jest twoja opinia?

Literatura

Bugarski, Ivan (2005). A contribution to the study of lamellar armors. In: Starinar 55, 161—179. Online: http://www.doiserbia.nb.rs/img/doi/0350-0241/2005/0350-02410555161B.pdf.

Carlsson, Anders (1988). Penannular brooches from Viking Period Gotland, Stockholm.

Ehlton, Fredrik (2003). Ringväv från Birkas garnison, Stockholm. Online: http://www.erikds.com/pdf/tmrs_pdf_19.pdf.

Dawson, Timothy (2002). Suntagma Hoplôn: The Equipment of Regular Byzantine Troops, c. 950 to c. 1204. In: D. Nicolle (ed.). Companion to Medieval Arms and Armour, Woodbridge, 81–90.

Dawson, Timothy (2013). Armour Never Wearies : Scale and Lamellar Armour in the West, from the Bronze Age to the 19th Century, Stroud.

Gorelik, Michael (2002). Arms and armour in south-eastern Europe in the second half of the first millennium AD. In: D. Nicolle (ed.). Companion to Medieval Arms and Armour, Woodbridge, 127–147.

Hedenstierna-Jonson, Charlotte (2006). The Birka Warrior – the material culture of a martial society, Stockholm. Online: http://su.diva-portal.org/smash/get/diva2:189759/FULLTEXT01.pdf.

Kirpichnikov, Anatolij N. (1971). Древнерусское оружие. Вып. 3. Доспех, комплекс боевых средств IX—XIII вв, Moskva.

Medvedev, Аlexandr F. (1959) К истории пластинчатого доспеха на Руси //Советская археология, № 2, 119—134. Online: http://swordmaster.org/2010/05/10/a-f-medvedev-k-istorii-plastinchatogo-dospexa-na.html.

Stjerna, Niklas (2001). Birkas krigare och deras utrustning. In: Michael Olausson (ed.). Birkas krigare, Stockholm, 39–45.

Stjerna, Niklas (2004). En stäppnomadisk rustning från Birka. In: Fornvännen 99:1, 28–32. Online: http://samla.raa.se/xmlui/bitstream/handle/raa/3065/2004_027.pdf?sequence=1.

Stjerna, Niklas. (2007). Viking-age seaxes in Uppland and Västmanland : craft production and eastern connections. In: U. Fransson (ed). Cultural interaction between east and west, Stockholm, 243–249.

Thunmark-Nylén, Lena (2006). Die Wikingerzeit Gotlands III: 1–2 : Text, Stockholm.

Vápnatak 2017

Dva roky poté / Two years later

Nacházíme se pod hřebeny Nízkých Tater na pastvinách lemovaných lesy. Kolem táborového ohně se točí ženy připravující jídlo, zatímco někteří muži poměřují své síly v taflu, jiní zápasí a trénují zbraněmi, další se myjí v chladné, zurčící říčce, a ostatní se psem pročesávají okolí. Nezaujatý pozorovatel by mohl dojít k závěru, že se nachází u loveckého tábora. To je slovenský Vápnatak 2017.


We are situated on pasturelands under the forested ridge of the Low Tatras, Slovakia. Girls are preparing food by the campfire, while some men are competing in tafl, others are training and wrestling, washing themselves in a cold, gurgling drinkable rivulet and the rest of participants are hiking around with a dog. An observer could say that the camp looks like a hunting station. All of that is Vápnatak 2017.



Před dvěma roky jsme v článku „Vápnatak s Herjanem“ informovali o prvním ročníku maloformátové akce nazvané Vápnatak, kterou pořádá skupina Herjan každý červen na Slovensku a každý podzim v Čechách. Oproti festivalům, na které účastníci vozí většinu svého vybavení a jde spíše o přehlídku spojenou s pitkou a bitvou, je tento minimalistický koncept zajímavý tím, že každá výprava je jedinečná, vyžaduje vybavení přenosné na vlastním hřbetu, může neustále překvapovat a posouvat hranice možností a povětšinou probíhá v odlehlých místech, takže účastníkům dovoluje poznat přírodní zajímavosti. Zároveň zkouší znalosti účastníků, stmeluje je a zdokonaluje jejich kooperaci. Loňského ročníku pořádaného na Slovensku jsem se bohužel této události nemohl účastnit, ale letošní ročník, který se konal 9.–11.6.2017 na tradičním místě v malebné Dolné Lehotě, jsem si nemohl nechat ujít.


Two years ago, we published the article called „Vápnatak with Herjan“. It describes the first small-scaled event organized by the group Herjan that is called Vápnatak and that is organized each June (Slovakia) and each autumn (Czech Republic). The difference between Vápnatak and other events lies in the minimalistic concept – people are supposed to carry all their stuff on their backs and the event is not only about drinking and fighting. Every Vápnatak is a challenge for the skills and is a special and surprising teambuilding in a way. Thanks to the fact it takes part in some distant places, the participant can explore the nature. The last year, I could not participate, as I attended The Viking Way in Norway, but this year’s event, organized in a beautiful village of Dolná Lehota as always, was a must-visit occasion.





Letošní ročník ukázal přinejmenším tři pozitivní změny oproti předchozímu ročníku. První spatřuji v účasti více skupin – akce se zúčastnilo 14 lidí a jeden pes ze skupin Herjan a Slavibor. Druhý rozdíl spočívá ve stále se stupňujících kostýmových standardech – tento rok byla použita pravidla skupiny Vanir. Názorným příkladem může být také to, na rozdíl od Vápnataku 2015, kdy jsme měli k dispozici pouze jeden ostrý oštěp, se počet ostrých zbraní v tomto roce zmnohonásobil. Jelikož jsme nedaleko tábora našli čerstvou medvědí stopu, zásoba opravdových zbraní nám rozhodně dodala kuráže. Reálné nebezpečí je přitom naprosto unikátní a nelze jinde zažít. Za třetí změnu považuji širší spektrum aktivit, mezi které mimo vaření můžeme zahrnout noční hlídku, krátké putování s následnou zastávkou a přípravou jídla, komplexní tréninky zahrnující zápas, boj mečem/sekerou a štítem, kopím, vrhání oštěpu na štít a liniové střety, koupání v chladné vodě, návštěva místních bačů, stříhání vlasů dobovými nůžkami, výroba topůrka, hraní deskových her, vyprávění a zpěv a další.


Compared to the last Slovakian Vápnatak I participated, there were at least three positive changes. Firstly, there were more people from more groups – fourteen individuals and a dog from two groups, Herjan and Slavibor. Secondly, costume rules are still more and more strict every year; rules set by the group Vanir were used this year. As an example of the change, it can be mentioned that in 2015, we had just one sharp javelin, while now, the number of sharp weapon was multiplied. Since there are bears and wolves in the vicinity of the camp, their traces can be easily seen by the rivulet and locals speak about their attacks on sheep, weapons are useful tools for protection and morale boost. Thirdly, the scale of activities is much wider. This year, it consisted of nightwatching, hiking and cooking, training with all kind of weapons, wrestling, throwing a javelin into a shield for some interesting results, taking a bath, visiting of local shepherds, cutting hair with period shears, making an axe shaft, playing board games, storytelling, singing and others.





Stejně jako kdekoli jinde, i u Vápnataku existují možnosti k vylepšení. Akce vznikla jako soukromá oddechová událost skupiny Herjan, ale vzhledem k většímu počtu účastníků a paletě zmíněných aktivit se domnívám, že v příštím roce by hlavní den – tedy sobota – mohl být lépe organizovaný, například formou přednášek a jiných kolektivních činností. Pokud Vápnatak v příštích letech navštíví cizinci, bude tato potřeba o to intenzivnější. Skvěle by se vyjímaly také body programu výlučně pro ženy. Aby se udržela kvalita akce, je potřeba neustále připomínat, zejména nováčkům a novým účastníkům, že nedobové předměty – zpravidla obaly, cigarety a podobně – musí být skryté a v nejlepším případě se nemají vůbec vyskytovat. Během nočního veselí osobně preferuji lidové písně, vyprávění o dalekých cestách a hru na hudební nástroje, než-li zpěv moderních písní.


No matter what is the quality of the event, there is always space for improvement. The event was created as a private relaxing occassion of the group Herjan, but now, due to the bigger number of participants and wider scale of activities, I personally think that the main day (Saturday) should be organized more wisely and divided into team activities. There should also be some presentations, lectures and schedule for women. In order to keep the event progressive enough, it is needed to repeat that the modern stuff – mainly bottles or cigarettes – should be hidden, or better, should not occur at all. During the night, I personally refer folk song, storytelling and historical instruments, rather than modern songs.




Přes tyto komentáře je potřeba říci, že kostýmová úroveň, společně s absencí diváků, aktivitami a prostředím činí z Vápnataku nejkvalitnější slovenskou raně středověkou akci, kterou vřele doporučuji všem, kteří mají rádi historii, dobrou společnost a přírodu. V případě, že se budete chtít příštího ročníku zúčastnit, neváhejte spolek Herjan zkontaktovat. Tímto děkuji za možnost zúčastnit se a použít fotografie.


Still, the level of costumes, the absence of the public, activities and the nature make Vápnatak the most authentic Early Medieval event in Slovakia. It is highly recommended to all enthusiast who love the past, good society and nature. In case you liked the article or you would like to participate, please, contact the group Herjan. Finally, I am very glad for the chance to participate and to use photos in this summary.

Textilní vazby vikinské Skandinávie

weavesJe mi ctí čtenářům představit práci Elišky Chudomelové (skupina Herjan), která se věnuje textilním vazbám užitým na fragmentech nalezených ve skandinávských hrobech doby vikinské. Tato práce, která jako první pojednává o problematice v českém jazyce, je určena reenactorům, kteří chtějí věrohodně rekonstruovat oděvy jednotlivých skandinávských zemí. Pevně doufáme, že se Vám práce bude líbit!

Dokument si můžete otevřít či stáhnout pomocí následujícího tlačítka.

 

 

 

 

A note for English speakers

This short work discusses textile weaves found in Scandinavian Viking Age graves and is dedicated to reenactors interested in Viking Age textiles. The author, Eliška Chudomelová from Herjan group, prepared not only the text, but also beautiful charts in English. The most textiles were found rusted to oval brooches or imprinted to their inner shells. Therefore, it is suggested that linen/nettle/hemp tabby fragments come mostly from shirts, while different twill weaves reflect dissimilarities of local traditions – in various corners of Scandinavia, the most females made their aprons and shawls of slightly different combinations of materials.

 

The helmet from Tjele

The fragment of the helmet from Tjele. Author: Arnold Mikkelsen, Nationalmuseet. Taken from the catalogue of National Museum of Denmark.

In 1850, an extraordinary find was discovered by a young farmer in the forest called Lindum Storskov, near Tjele, Denmark. The find consisted of a set of blacksmith equipment – two anvils, five hammers, three tongs, sheet metal shears, two files, a wedge, two nail headers, casting bowls (with traces of tin and lead), a small touchstone, a set of scales, nine weights, five sickles, a key, three iron nails, an axe, two jingles, a spearhead/arrowhead, bronze wires, a lid of a box for scales, bone and bronze fragments of a casket, a mount of a drinking horn, iron fragments and pieces of a helmet (Leth-Larsen 1984; Lund 2006: 325). Thanks to local authorities, the set was sent to Copenhagen, where it was analyzed. The find was published three times – in 1858 (Boye 1858), then in 1939 (Ohlhaver 1939) and finally in 1984 (Munksgaard 1984; Leth-Larsen 1984).

tjele

Some other objects from the find from Tjele. Taken from Boye 1858: Pl. II–IV.

The helmet fragment is a very interesting object, that was originally interpreted as a saddle mount. It was Elisabeth Munksgaard, who expressed the theory about the helmet. Still, it is rather an overlooked artefact that was never studied in detail nor scientifically reconstructed. That’s the reason why this article was written.

Munksgaard sums up several important details:

This winged-shaped object is not a saddle mounting, but the eyebrows and nose-gueard of a helmet, made of iron and bronze. […] We are, unfortunately, not able to judge what the Tjele helmet looked like. There is not a trace of chain mail rest of the helmet, nor any iron plates fit for making up the rest of the helmet. But there are eight fragments of thin iron strips, about 1 cm broad and of varying length which might have been used for joining the plates together.” (Munksgaard 1984: 87)

More than detailed description, her article includes the comparison with the helmet from Gjermundbu. Since she considers the helmet from Gjermundbu to be the closest analogy, it is obvious she interprets the fragment as a part of a spectacle low-domed helmet. This type of helmets was used until 1000 AD (Munksgaard 1984: 88). The dating of the find from Tjele was corrected by Lund (2006: 325, 339), who claims the set belongs to the period between 950–970 AD. Tweedle (1992: 1126) assumed that the mask was multi-pieced; two ocular pieces were riveted to the nasal. The hole in the broader piece of the nasal could support this theory. Moreover, the mask from Kyiv shows the same feature.

The size of the mask is not convincingly given, but both Munksgaard and Tweedle suggest it is 12 × 7 cm (Munksgaard 1984: 87, fig. 4; Tweedle 1992: 1128, fig. 561). Just in the middle of eyebrows, at the base of the nasal, a hole for a rivet is placed. At least one decorated bronze strip was mounted on the eyebrows. It seems that entire eyebrows were symmetrically covered by bronze strips like this one. As a result, the mask was a distictive feature of the helmet, as can be observed in cases of other helmets too (Gjermundbu, Lokrume, Kyiv or St. Wenceslas helmet).

Regarding the construction, we can not say much. Munksgaard gives the information about eight fragments of narrow bands, which makes it possible to imagine that the helmet could have the similar construction as the helmet from Gjermundbu. The dome of the helmet of Gjermundbu is formed by four triangular-shaped plates. Under the gap between each two plates, there is a narrow flat band, which is riveted to a somewhat curved band located above the gap between each two plates. In the nape-forehead direction, the flat band is formed by a single piece, that is extended in the middle (on the top of the helmet) and forms the base for the spike. There are two flat bands in the lateral direction. Triangular-shaped plates are riveted to each corner of the extended part of the nape-forehead band. A broad band, with visible profiled line, is riveted to the rim of the dome. Two rings were connected to the very rim of the broad band, probably remnants of the aventail. In the front, the decorated mask is riveted onto the broad band.

The scheme of the helmet. Made by Tomáš Vlasatý and Tomáš Cajthaml.

The scheme of the helmet of Gjermundbu. Made by Tomáš Vlasatý and Tomáš Cajthaml.

Even though the mask from Tjele is just a fragment, we can not underestimate the meaning of this find. It broadens our vision about Viking Age protective gear, its decoration and the makers. Recently, two of my friends have tried to replicate the helmet fragment from Tjele. The reconstruction of the complete helmet is impossible, but I personally think that these both versions are decent and plausible tries that should be accepted by reenactment community.

First, let’s have a look on the work of Dmitry Hramtsov. The dome of this version is based on Vendel Period helmets. Since multi-pieced masks are typical for pre-Viking helmets, such a dome seems to be understandable. Metal bands are, however, much wider than those found in Tjele. The eyebrows are decorated with 14 bronze strips.

 

The second try is the helmet made by Konstantin Shiryaev and Maxim Teryoshin. In this case, the dome is based on the helmet from Gjermundbu. Konstantin used 16 bronze strips.


Bibliography:

Boye, V. (1858). To fund af smedeværktøi fra den sidste hedenske tid i Danmark (Thiele-Fundet og Snoldelev-Fundet). In: Annaler for Nordisk Oldkyndighed og Historie, København: 191–200.

Leth-Larsen, B. (1984). Selected objects from the stock of the Tjele smith. In: Offa 41, Neumünster: 91–96.

Lund, J. (2006). Vikingetidens værktøjskister i landskab og mytologi (Viking Period tool chests in the landscape and in mythology). In: Fornvännen 101, Stockholm: 323–341.

Munksgaard, E. (1984). A Viking Age smith, his tools and his stock-in-trade. In: Offa 41, Neumünster: 85–89.

Ohlhaver, H. (1939). Der germanische Schmied und sein Werkzeug. Hamburger Schriften zur Vorgeschichte und Germanischen Frühgeschichte, Band 2, Leipzig.

Tweddle, D. (1992). The Anglian Helmet from 16-22 Coppergate, The Archaeology of York. The Small Finds AY 17/8, York.

Viking Age crampons

For my entire reenactment career, I have encountered the problem of slippery shoe soles. Some reenactors solve the problem with rubber soles or metal hobnails, but these are not period solutions. Leather soles are extremely slippery on the wet or frozen surfaces, especially when they are a bit used and scuffed, which means the problem has to be solved in a way.

In Sagas of Icelanders and some other sagas, two terms skóbroddr (“shoe spike”; Eyrbyggja saga, Sturlunga sagaSverris saga) and mannbroddr (literally “man’s spike”; Þorsteins saga hvíta, Vápnfirðinga saga) occur and they represent spikes that are used when saga heroes travel over the ice or as a cheating device mounted to horse forehead during horse fights. Spikes were not permanently attached to shoes; one could put them on and take them off as needed.

Crampons designed for horse hooves. Taken from Rybakov 1985: 362, Tab. 148, 26-29.

Crampons from sagas have many counterparts in the archaeological material in the whole of Scandinavia and beyond. The term mannbroddr suggests there were also crampons designed for horse hooves (see here). In some cases, it is difficult to determine which crampons were designed for men and which for horses. In this article, we will focus mainly on crampons that were meant to be attached to shoes. We will look at finds from Birka and Haithabu and some other analogies. Their function is to help to get stability on slippery surfaces, mainly ice. Etnographical mentions even attest the usage of crampons by whalers on the ocean, where whales were butchered (Goubitz 2007: 305). It is important to add that some of the graves with crampons from Birka were interpreted as winter graves; crampons and skates could play a symbolic role in this case (Gräslund 1980: 7576). Fox example, during the exhibition We call them Vikings, The Swedish History Museum in Stockholm described crampons with these words: “The road to Hel is icy and leads north and downwards. Ice spikes ensured a safe arrival.

Here are links to downloadable documents I prepared for you:
Swedish crampons (including Birka type 1, 2 and 3)
Crampons from Haithabu

Generally speaking, crampons of the Viking Age had no more than four spikes. Spikes are positioned in the way to maximize the friction of the shoe. Crampons can be divided into four basic categories:

  • Type A, “1-point crampons”. These were made of separate bent bands with only one spike. Bent bands, with no more than three pieces at the same time, were attached to leather or wooden bases. The length of these bases corresponded with the width of the shoes and were connected by straps to the shoe. Birka types 1 and 2 belong to this type (Arwidsson 1986: 111; however, Birka type 2 crampons could be horse crampons; discussion with Sergey Kainov). This type occurs also in Norway (Petersen 1951: 62–63), Latvia, Slovakia (my personal observations) and on territories of the Old Rus (Kainov–Spasov 2005),

    typA

    The method of attachment according to Kainov–Spasov 2005.

  • Type B, “3-point crampons”. Crampons of this type are in forms that are roughly trianglar – crampons in the shape of an equilateral triangle with open inner space (Birka type 3), Y-shaped crampons (Haithabu types 1 and 2), T-shaped crampons (Haithabu type 3) and V-shaped crampons (Swedish type 5). Crampons in the shape of an equilateral triangle with open inner space have been found in Norway, Sweden, Iceland, Poland, Latvia and Old Russia (Petersen 1951: 62–63; Arwidsson 1986: 111; Kirpičnikov 1973: 170; Kainov–Spasov 2005; Petrov 2006: 174; Wojtasik 1998: 372, Ryc. 10.27,5). Y-shaped crampons were found not only in Haithabu, but also in Schleswig (Saggau 2000: 99100), in territories of West Slavic tribes and in Lund (Westphalen 2002: 271), in medieval Söderköping (SHM 34183:23), in medieval Riga (Petrov 2005) and Novgorod (Petrov 2006: 173–174); the same pieces were found in the tool chest from Mästermyr, Gotland (Arwidsson–Berg 1999: 16, No. 92–93). Three T-shaped crampons were found in Haithabu (Westphalen 2002: 271). V-shaped crampons were only found in the grave Valsgärde 7, which dates to the 7th century (Arwidsson 1977: 91, No. 1097; Arwidsson 1986: 112). No sure method of attachment is known, but we are aware of several high medieval or early modern methods from Oslo, Tønsberg, Trondheim, Leiden, Riga and Novgorod:
medieval_norway

At least eighteen leather stripes designed for crampons, sometimes with shoe soles or with imprinted triangular crampons, were found in medieval and early modern layers of Oslo and Tønsberg in Norway. Examples taken from Johansen – Molaug 2008: 197, Figs. 209–210, Johansen 2008: 127, Fig. 141 and the catalogue of Unimus.

tonsberg

The leather stripe from medieval Tønsberg. The crampon was fixed in the stripe and then covered with round leather piece, which held the crampon in the stable position. Taken from Brendalsmo – Lindh 1982: 27. For more medieval leather stripes designed for crampons, see Ulriksen 1992.

oslo_crampon

A leather piece with imprinted crampon, found in Gamlebyen, Oslo. Very similar solution as in the previous picture. Dated to the first half of the 14th century. Taken from Færden et al 1990: 263, Fig. 30g, 264.

A very well preserved high medieval crampon from Söderköping, Sweden (SHM 34183:23). Note that holes around the crampon, which are similar to those from Oslo and Tønsberg. Taken from the catalogue of SHM.

trondheim_crampon

Medieval leather stripe and triangular crampon from Trondheim. Taken from Goubitz 2007: 311, Fig. 23b.

leiden_crampon

Late medieval leather stripe with an imprint of triangular crampon, found in Leiden. Taken from Goubitz 2007: 311, Fig. 23a.

typB2

The method used in 13th–14th century in Riga, Latvia. Taken from Petrov 2005.

typB5

The method used in 13th–14th century in Novgorod, Russia. The area around the crampon is covered with another layer of leather. Taken from Petrov 2006: 172, 176, Fig. 1, 4.

typB3

The method suggested by Kainov–Spasov 2005.

typB1

The method suggested by Saggau 2000: Abb. 67:4. The crampon is placed in folded leather stripe. Note that the leather strap is placed on a modern shoe.

typB4

This method is etnografically attested from Finland. The crampon is placed in folded leather stripe and fixed by stitching. Taken from Schietzel 2014: 214.

finnish_crampons

Etnographical methods attested in Finland. Taken from Sirelius 1934: 116, Taf. 55, Abb. 244a-c.

77

The realization of the method suggested by Spasov-Kainov 2005, group NorraVind.

veronica_replica2

The attachment method used by Veronica Wik.

veronica_replica

The attachment method from Tønsberg replicated by Veronica Wic.

kosciusko_crampon

The attachment method used by Amy Pooley when climbing Mr Kosciusko. Credits go to Joshua Button.

  • Type C, “4-point crampons”. Three X-shaped crampons were found in Haithabu (Haithabu type 4Westphalen 2002: 271). In Viking Age and medieval Norway, X-shaped crampon with open inner space were used as well (see C13709C35607C37183 or T2316). Similarly, there is a X-shaped crampon with open inner space and metal holders found in medieval Hovgården, Sweden (SHM 15825:149). The attachment method is not known from the Viking Age and it could be similar to what we have shown in the case of type B.

The crampon from medieval Hovgården (SHM 15825:149). Taken from the catalogue of SHM.

20160921_142230

The attachment method used by Karel Sýkora, Marobud.

  • Other types, “atypical crampons”. We have to mention crampons of the Swedish type 4, that were found in graves Tuna Alsike X and Bengtsarvet 2. They were made of an iron bands, whose length corresponded to the width of the shoe. They had bent ends with loops for attachment and three spikes on the bottom side. Analogical methods with two spikes were found in late medieval or early modern sites from Germany (Heiligenberg, Tannenberg, Dossenheim, Gaisberg; Gross 2012: 448–9) and Russia (Staraya Ladoga). Besides the find from Staraya Ladoga, Kirpichnikov (1973) shows yet another interesting form medieval.
heiligenberg_crampon

2-point iron band crampon with loops for attachment. Taken from Gross 2012: 544, Taf. 60.11.

typX

Crampons found in Staraya Ladoga (Number. 3; 17th century) and Kniazha Hora (Number. 4, 1150–1240 AD). Taken from Kirpichnikov 1973: 170, Fig. 47.

Viking Age crampons could seem as old-fashioned or primitive pieces of metal. However, in Europe, simple crampons like all those aforementioned were used until the 20th century. Their simple and effective construction uses only a limited number of variants. Therefore, we can see very similar pieces in space and time.

modern_crampons

Crampons from the 19th and 20th century with similar designs.

 

Firsthand experience

My first chance to use crampons took place in 2015, during the festival of Libušín, in the Czech Republic. I chose crampons of type B (Haithabu type 2, Y-shaped). I am very indebted to Jiří “Link” Novák, who gave them to me as a gift. The attachment method was copied from Danish reenactors, since I had not the sources I have now. This was my first try and I would like to inform you about all pros and cons of this piece of gear.

The most important discovery of this experience was that crampons make shoes a very useful thing. When a crampon is used with leather soled shoes, the result is comparable with rubber sole or hobnails. I have not had a chance to use crampons on an icy surface, but they worked perfectly on the wet or dry grass and were very useful during climbing a hill. I used crampons with thick felt insoles, but I think that woolen insoles and crampons fixed with the second layer of leather can lead to the same comfortable feeling. When the user is careful and slow, crampons can be even used on hard surfaces for short distances (all you feel is the pressure). In battle, crampons are also useful for stability, but rather dangerous and therefore not recommended. I personally think they were used mainly in winter, while they had no benefit in summer. They should be used mainly during winter events (for example hikes), whereas to a limited extent during summer events.

The first try showed that a crampon should be fixed into two layers of leather, because the crampon has a tendency to move and to tear the leather.For the same reason, it is necessary to place the crampon the middle of the leather band, not near the edge. The stitching can be very useful. It is always better have two fixed points on the shoe; my attachment method took advantage of leather straps, which hold the leather band in place. Below, you can have a look at photos of my experience.

I hope you liked reading this article. If you have any question or remark, please contact me or leave a comment below. If you want to learn more and support my work, please, fund my project on Patreon.


Used bibliography:

Arwidsson 1977 = Arwidsson, Greta (1977). Valsgärde 7, Lund.

Arwidsson 1986 = Arwidsson, Greta (1986). Die Eissporen. In: ARWIDSSON, Greta (ed.) Birka II: 2. Systematische Analysen der Gräberfunde, Stockholm: 111–112.

Arwidsson–Berg 1999 = Arwidsson, Greta – Berg, Gösta (1999). The Mästermyr find : a Viking age tool chest from Gotland, Lompoc.

Brendalsmo – Lindh 1982 = Brendalsmo, Jan – Lindh, Jan (1982). Funn fra en utgravning, Øvre Ervik.

Færden et al 1990 = Færden, G., Schia, E., Molaug, P. B. (1990). De Arkeologiske utgravninger i Gamlebyen, Oslo. 7-8, Dagliglivets gjenstander, Øvre Ervik.

Goubitz 2007 = Goubitz, Olaf (2007). Stepping through time : archaeological footwear from prehistoric times until 1800, Zwolle.

Gräslund 1980 = Gräslund, Anne-Sofie (1980). Birka IV. The Burial Customs. A study of the graves on Björkö, Stockholm.

Gross 2012 = Gross, Uwe (2012). Die mittelalterlichen und neuzeitlichen Keramik-, Metall und Beinfunde. In: Gross, Uwe et al. Forschungen zum Heiligenberg bei Heidelberg : Forschungsgeschichte, Fundmaterial, Restaurierung (Forschungen und Berichte der Archäologie des Mittelalters in Baden-Württemberg, Bd. 32), Stuttgart: 393563. Online: http://archiv.ub.uni-heidelberg.de/artdok/2176/1/Gross_Die_mittelalterlichen_und_neuzeitlichen_Keramik_Metall_und_Beinfunde_2012.pdf

Johansen 2008 = Johansen, Lise-Marie B. (2008). Arkeologisk overvåkning av arbeidene med ny E18 Senketunnel på Sørenga. Del 1, Tekst. NIKU Rapport Arkeologiske Utgravninger 2008/57. Revisjon nr. 01. Online: http://folk.uio.no/vegardav/DIV/NIKU_Oslo_Senketunnel_middelalderutgravning/Rapport57_DEL1_komprimert.pdf

Johansen – Molaug 2008 = Johansen, Lise-Marie B. (2008). Arkeologisk utgraving ved bygging av ny E18 Senketunnel på Sørenga. Sjø- og elveavsatte lag fra middelalder. Del 1, Tekst. NIKU Rapport Arkeologiske Utgravninger 2008/56. Revisjon nr. 01. Online: http://folk.uio.no/vegardav/DIV/NIKU_Oslo_Senketunnel_middelalderutgravning/Rapport56_DEL1_komprimert.pdf

Kainov–Spasov 2005 = Сергей Каинов  Федор Спасов (2005). Обувные шипы. Исторический экскурс и практическое применение. Online: http://asgard.tgorod.ru/libri.php3?cont=_brodd

Kirpichnikov 1973 = А. Н. Кирпичников (1973). Снаряжение всадника и верхового коня на Руси IX—XIII вв,  Ленинград.

Petersen 1951 = Petersen, Jan (1951). Vikingetidens Redskaper, Oslo.

Petrov 2005 = М. И. Петров (2005). Еще раз об обувных шипах. Online: http://asgard.tgorod.ru/libri.php3?cont=_brodd1

Petrov 2006 = М. И. Петров (2006). Обувные шипы из новгородских раскопок // Новгород и Новгородская земля: история и археология : материалы науч. конференции. Новгород, 24-26 янв. 2006 г, Великий Новгород: 171–178. Online: http://bibliotekar.ru/rusNovgorod/144.htm

Rybakov 1985 = Рыбаков, Б. А. (1985). Археология СССР : Древняя Русь. Город, замок, село, Moskva.

Saggau 2000 = Saggau, Hilke E. (2000). Mittelalterliche Eisenfunde aus Schleswig : Ausgrabung Schild 1971-1975, (Ausgrabungen in Schleswig 14), Neumünster.

Sirelius 1934 = Sirelius, U. T. (1934). Die Volkskultur Finnlands : I. Jagd und Fischerei, Berlin-Leipzig.

Schietzel 2014 = Schietzel, Kurt (2014). Spurensuche Haithabu, Neumünster / Hamburg.

Ulriksen 1992 = Ulriksen, Eli. Lærmaterialet. In: Lindh, Jan (1992). Arkeologi i Tønsberg. 1 : Søndre bydel, Oslo: 103142.

Westphalen 2002 = Westphalen, Petra (2002). Die Eisenfunde von Haithabu, (Die Ausgrabungen in Haithabu 10), Neumünster.

Wojtasik 1998 = Wojtasik, Jerzy (1998). Srebrne Wzgórze w Wolinie, wstępne wyniki badań z lat 1961–1969. In: Materiały Zachodniopomorskie, 45, 321–383.

Theories on Norse Padded Armour

Translated by Greg Rice from the Czech original.

At the request of many reenactors, who are interested in early medieval warfare, my colleagues Roman Král, Jan Zajíc, Jan Bělina, et al. and I decided to write an article that would provide a comprehensive commentary on the use of padding under armor and fabric armor in the early Middle Ages. Given that there is no extant archaeological evidence, we are forced to speculate and discuss dubious literary references, iconography and tested, firsthand experience. In this article, we will formulate a list of design assumptions.

1. The need for padding under mail armor

A scene from the Bayeux Tapestry.             Around 1070’s AD

Mail armor is constructed of connected rings of metal. It is logical that the mail armor and possibly other types of armor were used in combination with padding. Mail, which was the most widely used metal armor in Scandinavia, provides good protection against edged weapons and effectively disappaites the force of a blow. If it was worn without padding, a strike to the body would cause surface and internal damage. For the Viking Age (and indeed throughout the early Middle Ages) padding is never directly mentioned as part of combat equipment (mentioned as gerðar, herváðir and herklæði). The same applies to the surviving Scandinavian figures (see eg. Archer 2013) – armor lying close to the body and the undercoat is not noticeable. Padding as the bottom layer can easily be overlooked, but more significantly – when the armor was depicted, padding was not important for either the artist or the viewer of the piece of art; even though padding is as important as the other parts of armor. However, there are illuminations of contemporary European armor, in which the padding is shown (see eg. Skodell 2008), and we will try to show the parallels in contemporary padding across Western and Northern Europe.

 

2. The material of the padding

The best protection against the strike is layered textiles and/or leather. In the European reenactment the current trend is to produce fabric gambesons that are a few centimeters thick, but scientific investigation (see list at Archer 2014) suggests that two textile layers of fabric or a combination of fabric and leather were used. Iconography, showing the armor close to the body, could support that idea. We validated the use of few layers of wool (up to three) in modern (Eastern style) battles; the warrior is not restricted in movement and is fairly well protected against swords. Axe and spear, however, are problematic due to the force they generate. Similarly, we validated a thinner layer of felted wool.

Sagas and other sources, including The Book of the Hird (Hirðskrá) and The King’s Mirror (Konungs skuggsjá), mention textile armor treyja and panzer / panzari (Falk 1914 : § 87 + § 90; 181 – 182, 185 – 186). These two words were introduced into Old Norse from Middle Low German and they denote multi-layer linen gambesons of High and Late Middle Ages (Hjardar – Vike 2011: 194 – 196). In the Bayeux Tapestry armors are so simplied, they can represent mail, scale, lamellar armors or even gambesons, which are quilted in vertical or diamond patterns. In any case, they may be linked to professionalization of the army in 11th century.

 

3. Style 

Dánové

The attack of the “Great Danish Army” from the manuscript M.736, fol. 9v, about 1130 AD.

Determining what style of the padding was used is probably the most difficult of all to answer, because it requires knowledge of contemporary clothing. It can be assumed that the cut of clothing was not entirely consistent over all the lands that the Norse enhabited. Also, it can be postulated that there were gradual improvements – i.e. the strengthening the individual parts and increasing the number of layers with the need of quilting.

Apparently, most of warriors in Sagas of Icelanders fought without armor, which can be interpreted as they could not afford quality armor or they acted too spontaneously to think about protection. However, from two extreme examples (Helgi, the hero of Vápnfirðinga saga, binds a big stone to his chest to avoid the injury, and Þóri Þorsteinsson, the fighter of Hákon the Good and veteran of Battle of Fitjar, cut a hole in an oxen hide and put that over his head) showing the same kind of ad hoc improvisation and the pattern of not having the armor in the fight. In some cases, warriors of sagas put on festive tunics before a fight; in the most dramatic moments of their life, fashion was more desirable than good protection. Frankish and English illuminations from the 10th – 12th centuries depict a variety of warriors clad only in caps and tunics. It is reasonable to assume that padding was virtually identical to those typical, civilian clothes, and their protective function was achieved by layering them. That means, a classic tunic (kyrtill/skyrta), knee-length garment without buttons or fastening, with long sleeves and gores. The neckline could have a lapel and collar to protect the neck, as Skjoldehamn and Guddal tunics. Likewise, coats (Klappenrock) or Eastern caftans with buttons could, of course, serve the same function.

Add. MS 24199 fol. 18

Cotton Ms. Cleo. C VIII, fol. 18v, the end of the 10th century.

This solution is illustrated in at least a few sources. The first is the illumination of the Anglo-Saxon version of The Psychomachia of Prudentius (fol. 18v, see the picture), which dates back to the late 10th century. In this illumination one can see two fighters – dancers in short ring shirts with dagged edges and under tunics that reach the knees and wrists. Practically the same solution appears in several manuscripts illuminations from the 10th – 11th century (see eg. a scene from The Book of Maccabees of St. Gallen, Fulda SacramentaryThe Golden Gospels of EchternachThe life of St. Albin and Stavelot Bible). There are also literary sources with statements about fabric under armor, namely Saga of Magnus the Good (ch. 29), which states that “King Magnus threw off from him his coat of ring-mail, and had a red silk shirt outside over his clothes [ok hafði yzta rauða silkiskyrtu] […].”

Předpokládaná rekonstrukce bojovníka uloženého v Gjermundbu, 10. století. Podle

Expected reconstruction warrior stored in Gjermundbu, 10th century. Taken from Hjardar – Vike 2011: 155.

This short quotation forces us to imagine a padding as several layered tunics. Personally, we use this solution and it allows the wearer to freely add / remove the number of layers, clean tunics separately and finally use separate tunics outside the combat context. Two Norwegian finds – Skjoldehamn and Guddal – contained paired tunics, which have been experimentally proven by us to be a good protection against cold and padding worn under the mail armor.

We can also imagine that padding could be made from tunics sewn together showing that padding is a special war garment that hardly finds application in a non-combat situations. It is often argued that Byzantine sources describe padding that is similar to a gambeson. An anonymous treatise on the strategy from the 6th century gives a particularly interesting testimony:

There should also be a space between the armor and the body. It should not be worn directly over ordinary clothing, as some do to keep down the weight of the armor, but over a garment at least a finger thick. There are two reasons for this. Where it touches the body the hard metal may not chafe but may fit and lie comfortably upon the body. In addition, it helps to prevent the enemy missiles from hitting the flesh […].”(The Anonymous Byzantine Treatise on Strategy, §16, ed. G. T. Dennis )

In Scandinavia, the existence of such a one-pieced textile represents the term treyja, which could mean that specialized clothing began to be used in the later period (11th / 12th century onwards), but due to the nature of our sources, we can neither accept or reject this idea with 100% certainty. We have to admit that both variants are possible. Thickness of the special garment could be around 1 centimeter. During the making of such a piece of clothing, we would personally avoid excessive quilting; we would only stitched the layers at hems.

Armors with possible integral lining. A scene from the Bayeux Tapestry. Around 1070’s AD.

Scandinavian iconography suggests that the length of padding adapted to the length of chain mail. It is even possible to think about the intergral lining of the mail armor, as the Bayeux Tapestry suggests; it shows armors carried on spears, not worn by anyone, with wide coloured borders, perhaps suggesting that the padding was in some way integral to the armor itself, and scenes on the border also depict armor being removed from men that are clearly naked underneath, which also suggests integral padding that is removed with the mail.  The Psychomachia of Prudentius and other contemporary illuminations, however, shows the opposite. With few exceptions, we can say that until the early 11th century, Scandinavians surely used shorter mail armors, with the length up to 70 cm and short sleeves. Mail components, such as protection over the neck or legs, were missing. During the 11th century, we can observe how the armor lengthened, which was due to Continental influence and which culminated in the use of a complete mail armor set.

We are strictly against the use of modern padding, which is haphazardly stitched together and which looks more like rags or slave clothing. The padding – no matter how it looked – had to be aesthetically pleasing and had to reflect the status of the owner. Some reenactors and organizers of festivals like to say there are no sources, so every version is possible. The goal that we reenactors should achieve is the least disturbing look that is in accordance with what we can see or read in sources. Now we will compare the Viking Recreation combat of the Modern Western European style to Modern Eastern European style. Modern Western (example here) is a style where the head is not a legal target and the force of blows is much less. This style combat is so safe it allows one to use no armor, and the historical look can be maintained. On the other hand, Modern Eastern style fighters (example here) are focused on hits with full force to protected target zones – a system that is illogical from the historical perspective. Western tradition allows to use a tunic as the main protective layer, while it is better to use more layers in the Eastern approach. The result we would like to achieve is that the armor can look historically correct in both styles, but with the different number of layers. On several occasions, we have fought in modern Eastern style battles with nothing but one tunic worn without mail armor; it turned to be a fight for our lives, the realistic feeling which gives one so much adrenalin to ignore hits from blunt weapons. Layered tunics, whether sewn or not, could be a good compromise between these two extreme approaches.

 

4. Reconstructions

We hold the opinion the image of reenactors is crucial in the reenactment. We strove for a quality article, but we can not completely demonstrate our thoughts without photos. Therefore, you can find a gallery below. We hope that the gallery will extend in the future. If you have any image of the appropriate padding, you can, of course, send it to us and we will publish it.

 

We believe that the problem has been overlooked so far and the battlefields are full of non-historical armors that look more like the Michelin-Man. In order to change the current trend, the discussion has been led, and therefore we are open to opinion and are willing to participate in further debates. The article was well accepted and a separate addition, “War coat – an experiment“, was written. The most important quote from the article says: “For a traveling fighter, it is impractical to carry civilian clothes and extra special combat protection, I think. It is more advantageous to combine these two requirements into one.

I hope you liked reading this article. If you have any question or remark, please contact me or leave a comment below. If you want to learn more and support my work, please, fund my project on Patreon.


Sources and recommended links

The Anonymous Byzantine Treatise on Strategy. In: Three Byzantine Military Treatises, ed. a trans. George T. Dennis, Washington 1985: 1–135. Available at: https://oniehlibraryofgreekliterature.files.wordpress.com/2015/09/three-byzantine-military-treatises-by-george-t-dennis.pdf.

Saga of Magnús the Good (Magnús saga góða). Available at: http://www.heimskringla.no/wiki/Sagan_af_Magn%C3%BAsi_g%C3%B3%C3%B0a.

ARCHER, Gavin. Mail Shirts, in: The Viking Age Compendium, 2013. [online]. [ 2015-02-03]. Available at: http://www.vikingage.org/wiki/index.php?title=Mail_Shirts.

ARCHER, Gavin. Jacks and Gambesons, in: The Viking Age Compendium, 2014. [online]. [2015-02-03]. Available at: http://www.vikingage.org/wiki/index.php?title=Jacks_and_Gambesons. See the bibliography in the end.

FALK, Hjalmar. Altnordische Waffenkunde, Kristiania 1914.

HJARDAR, Kim – VIKE, Vegard. Vikinger i krig, Oslo 2011.

SKODELL, Henry. Schutzausrüstung des 11. Jahrhunderts in Mitteleuropa, in: Reenactment.de, 2008. [online]. [2015-02-03]. Available at: http://www.reenactment.de/reenactment_start/reenactment_startseite/diverses/kitguide/kitguide.html.

Roman subarmalis – thoracomachus – online.

The oldest gambeson from Bussy-Saint-Martin – online.

The reconstruction of quilted gambeson from the 13th century – online.

Rozhovor s Alexejem Ovčarenkem

Tento příspěvek je překladem interview, které dal Alexej Ovčarenko, ředitel agentury pro řešení historických projektů Ratoborci (Ратоборцы), Eleně Romašovové, reportérce deníku M24, před festivalem „Časy a epochy 2016“. Jedná se o shrnutí jeho myšlenek o minulosti, přítomnosti a budoucnosti ruského reenactmentu. Původní verzi rozhovoru můžete najít zde.

„Historie se lze dotknout“

Elena: „Alexeji, proč se v poslední době stala historická rekonstrukce tak populární? Před pár roky se jí lidé věnovali jenom v rámci svých skupin (klubů), ale nyní můžeme potkat rytíře nebo vikingy přímo na ulicích.“

Alexej: „Když jsme kolem roku 2000 začínali, část společnosti už požadovala analýzu historie, její konceptualizaci a znovuoživení. Stejné požadavky existovaly i na západě, takže jsme nebyli unikátní. Současná otázka zní, jakým směrem se bude ubírat reenactment v budoucnu. V Evropě začala být myšlenka reenactmentu zajímavá v 60. a 70. letech minulého století, zhruba v čase, kdy se do světového popředí dostával Pán Prstenů a další knihy spadající do žánru fantasy. A tak se zrodilo hnutí, které oslovovalo zejména mladé lidi. Když si mladí pořídili rodiny, začlenili je do koníčku, takže dnes můžeme v mnoha obdobích najít ‚stařešiny’, kterým už dávno není dvacet. Naše současná scéna začala pádem Sovětského svazu, a stejný proces začal v původně socialistických zemích, České republice a Polsku — hledání vlastních kořenů, přibližování se historii a touha historii rekonstruovat. Touha to byla romantická; hnutí bylo do určité míry tvořeno lidmi, kteří prahli po splynutí přírody a tradiční společnosti. Takové vnitřní touhy jsou normální, protože ne všichni dokážou snášet břemeno urbanistického prostředí. Odtud vzešel turismus za divočinou, který dnes aktivně probíhá všude.“

Elena: „Odkdy můžeme otevřeně hovořit o ruském reenactmentu?“

Alexej: „Reenactment v Rusku začal v 80. letech, a to pod vlivem zpracování ‚Vojny a míru’ od režiséra Sergeje Bondarčuka. Pro potřeby filmu byla vyrobena řada kvalitních kostýmů. Klukům, kteří tam tehdy dělali kompars, se napoleonika natolik zalíbila, že se jí začali věnovat, a tak se rozběhla první ‚fermentace’. V současné době je reenactment natolik populární, že by se mohlo zdát, že je na svém vrcholu. A může nás těšit, že ruští reenactoři v mnoha ohledech udávají tón. V Moskvě a jejím okolí se pořádá řada kvalitních historických akcí, kterých se zúčastňují zahraniční kolegové, jež je považují za prestižní. Kupříkladu ‚Časy a epochy’ se bez speciální reklamní kampaně samy zviditelnily v cizině. I když se nemohli zúčastnit všichni, tak se o festivalu mluví. A k tomu, že lze reenactory potkat na ulici — je normální, že když se něco stane populární, pak se s tím setkáváme častěji. Pokud má veřejnost ráda reeactory, bude větší poptávka po akcích ve městech. Hlavní je nesklouznout k profanaci.“

 

Elena: „Doprovází historické akce ve městech nějaké problémy?“

Alexej: “Hlavní problém spočívá v tom, že poptávka převyšuje nabídku. Reenactment je elitářské hnutí, není to něco, co lze vytvořit za půl roku nebo získat kliknutím na myš. Lásku k historii si koneckonců nelze koupit. Člověk se nejdřív musí začít zajímat o nějaké období, poté ho dlouho objevovat a ušít si první kostým, ten poté nahradit novým, jet na svůj první festival a tak dále. Než se člověk vypracuje do určité úrovně, kterou lze prezentovat lidem, zabere to spoustu času. Proto se domnívám, že v současné chvíli poptávka převyšuje nabídku. Navíc je třeba mít na zřeteli, že pro mnoho reenactorů jde o koníček, nikoli o práci. Pro řadu z nich je práce z veřejností samozřejmě důležitá a považují ji za své životní poslání, ale jiní se historických akcí ve městech neúčastní. V této chvíli hledáme optimální formát interakce mezi diváky a reenactory. Myslím, že ho dříve či později nalezneme, a půjde o interakci komfortní a harmonickou. Pokud se historické akce stanou hlavní náplní městských slavností, rád se budu přítomen, ať už jako organizátor či jako účastník, a budu považovat své poslání za splněné, protože se domnívám, že historická rekonstrukce prosazuje prospěšné hodnoty a zásady, které je třeba vštípit co nejvíce lidem.“

Elena: „Zmínil jsi, že je otázka, jak se bude historická rekonstrukce vyvíjet. Co si myslíš ty osobně?“

Alexej: „První možnou variantou následujícího vývoje je stagnace a stárnutí. Dost možná bude reenactment pro současnou generaci nezáživný. Chlapci ve věku 12–13 let jsou naprosto ponoření do virtuální reality a telefon nebo Ipod jsou pro ně důležitější než zbytek světa. Při naší práci to jasně vidíme, protože často pracujeme s mládeží. Generace narozená po roce 2000 sama sebe definuje prizmatem sociálních sítí a virtuální reality. V takovém prostředí lze reenactment stále propagovat, ale poněkud odlišným způsobem. Za mého času bylo zvykem, že lidé trénovali, vyráběli si kostýmy, připravovali představení a ukazovali se na festivalech, což budovalo sebevědomí. Pro současné chlapce a dívky jsou důležitější cool fotky se spoustou lajků na Facebooku. Tito si kostýmy nevyrábí vlastnoručně, nýbrž je objednávají, obvykle nezacházejí do detailů a spokojí se s focením hotového kompletu při používání.“

Elena: „Dá se tomu nějak zabránit?“

Alexej: „Ve chvíli, kdy se rozmáhá nějaký masivní trend, tak současně existuje skupina lidí, kteří z něj budou vybočovat. I dnes můžeme najít mladíky, kteří reenactment považují za odpočinek, za možnost úniku z virtuálních sítí, při které sami sobě dokáží, že jsou v reálném světě plnohodnotnými muži. V každém případě budou reenactorskou elitu tvořit lidé, kteří činí reálná rozhodnutí a kteří virtuální realitu používají jako nástroj, nikoli jako přirozené prostředí.

První možnou variantou budoucího vývoje je tedy stagnace. Druhou možností je příklon k vědeckým aktivitám a experimentální archeologii. S vědci jsme již mnohokrát spolupracovali a provádíme s nimi experimenty. Takováto práce je mnohem serióznější, a i když oboustranně přínosnější, pro běžného diváka o něco nudnější. Na straně druhé existuje něco jako populární verze reenactmentu, která má natolik velkou fanouškovskou základnu, že se může vyvíjet, až najde to pravé místo.

Z pohledu reenactora lze říci, že explozivní fáze vývoje je završena. Je potřeba dodat, že pro většinu lidí je rekonstrukce dočasný koníček do doby, než vyrostou. Propadnou mu v prváku nebo druháku, navštíví pár festivalů, pořídí si práci, rodinu, děti, a musí s rekonstrukcí seknout. Ale pro některé se stal reenactment způsobem života a nákladným koníčkem. Mám přátele, kteří si našli dobrou práci, vydělali si, ale stále se zabývají reenactmentem, kterým vyplňují to málo času, které jim zbývá. Tito mají kostýmy na opravdu vysoké úrovni, a pokud se svým koníčkem někdy skončí, darují své prvotřídní komplety muzeím.“

Elena: „Pracujete nějak na tom, abyste mládež dostali z virtuální reality?“

Alexej: „V aktuálních chvíli s mládeží z nedostatku času příliš nepracujeme; organizujeme řadu projektů. Ale podporujeme skupiny, které s mládeží pracují. Jen tak mimochodem, tendence pracovat s mládeží je nyní velmi intenzivní, zejména v Moskvě. V 90. letech to fungovalo tak, že pokud jste byl reenactorem, s největší pravděpodobností jste se pohyboval kolem paláce kultury a měl jste na starost skupinu mladíků, byla na to vyhláška. Koncem nultých let tohoto století tenhle systém skončil, ale řada z těch odrostlých mladíků se ke koníčku vrátila. Reenactment upřednostňuje devirtualizaci, to je prostě fakt. Během roku se koná mnoho festivalů, na kterých člověk může potkat stejně smýšlející lidi, což je ve virtuální realitě složité. Samozřejmě je jednodušší preferovat požitkářství a hraní na webu, ale reenactment dává možnost volby.“

 

Elena: „Možná by stálo za zvážení založení nějaké školy pro historickou rekonstrukci, kterou by děti navštěvovaly už raného věku. V ní by se mohli učit základy historie, jak šít kostýmy a každodennost jednotlivých historických období.“

Alexej: „Nápad je to dobrý, ale vyžadoval by systémovou změnu. V takovém případě hrozí, že dosáhneme jistého přebytku. Hnutí původně vzešlo od obyčejných lidí s hlubokým zájmem, a pokud někdo začne hnutí kontrolovat shora, nebude z toho žádný užitek, hnutí se vysílí a mládež odejde. Mladí lidé se nechtějí poutat. Myšlenka škol je skvělá, ale je realizovatelná spíše na úrovni kroužků. Jakmile budeme mít čas, rozhodně se k tomuto nápadu vrátíme.“

Elena: „Pochopila jsem správně, že tvá agentura ‚Ratoborci’ neorganizuje jenom velké městské akce, ale rovněž podnikové akce ve stylu různých historických období?“

Alexej: „Akce pro podniky pořádáme málo a snažíme se jim vyhýbat. Obecně řečeno, jsem z nich zklamaný.“

Elena: „Proč?“

Alexej: „U západních korporací se stalo módou, že pořádají team buidingové akce, které se většinou, podle naší zkušenosti, zvrhnou v nasávání v kostýmech, a všichni se pak hluboce stydí. Teď se snažíme realizovat projekty o něco chytřeji – výdělečné i nevýdělečné akce, jakož i projekty s hlubší myšlenkou. Například projekt ‚Sám v minulosti‘, který spočíval v tom, že muž žil půl roku jako poustevník na středověkém statku a blogoval o svých prožitcích. Tento projekt měl obrovskou odezvu, a tak teď pracujeme na pokračování, ‚Sedm v minulosti‘.“

Elena: „Rekrutujete nějak nové reenactory?“

Alexej: „Řada z těch, kteří se přijedou podívat na festival ‚Časy a epochy’ jako diváci, se poté začne o rekonstrukci zajímat. Jednou se mi stalo, že za mnou ve Státním historickém muzeu přiběhl hlídač a nadšeně vyprávěl o tom, jak se synem navštívil ‚Časy a epochy’ roku 2011, kdy byly zaměřené na starou Rus, a jak teď chodí se synem na přednášky a čte historické knížky. Ukázalo se, že do té doby pracoval v muzeu jako hlídač už 7 let, ale nikdy si nenašel čas, aby si ho prohlédnul. Jednou z funkcí festivalů, jako jsou ‚Časy a epochy’, je ta, že ukazuje historii jako živoucí a zajímavou, historii, které se lze dotknout.“

 

Elena: „Která historická období jsou nejpopulárnější?“

Alexej: „Tím nejpopulárnějším a nejjasnějším obrázkem pro kohokoli v Rusku a kdekoli jinde je rytíř. Rytířská tématika je pokaždé úspěšná. Neměli bychom podceňovat ani vliv Holywoodu a obecného povědomí. Teď je populární stará Rus, protože televizní seriály jako ‚Vikings’ nebo ‚Game of Thrones’ udaly trend, a tato historická epocha je tak nejsrozumitelnější. Když lidé slyší o staré Rusi nebo rytířích, mají jasné asociace. Druhoválečná tématika je také populární.“

Elena: „Ale tu nikdo nerekonstruuje aktivně.“

Alexej: „Samozřejmě že ano, ale ne v Moskvě, protože zákopy a těžkou techniku apod. nelze použít ve velkoměstě. Navíc u této epochy dochází jen k omezené interakci, protože divák se může jen koukat, ale neparticipuje na rekonstrukci. Ale pokud mluvíme o rytířích nebo staré Rusi, divák pouze nepřihlíží; když přijde na festival, může si uvařit chleba v peci, pojíst středověké pokrmy nebo si třeba i ukovat nůž. Získá komplexní dojmy a opouští akcí s vědomím úplného ponoření se do středověku. Zdá se, že i první světová válka je zajímavé období. V roce 2014 jsme jí věnovali jeden festival, a ukázalo se, že lidé o Velké válce prakticky nic nevědí. Mají povědomí o revolucích z let 1905 a 1917, o Stalinových perzekucích, někdo si vzpomněl na novou ekonomickou politiku nebo vyvlastnění pozemků kulaků, ale Velká válka je naprosto zapomenutá epocha. Někteří návštěvníci našeho festivalu plakali, protože tuhle stránku historie ještě nenalistovali.“

Elena: „Vím, že berete výrobu kostýmů a dalších věcí velmi vážně. Kde si je vyrábíte?“

Alexej: „Máme vlastní dílny, které se tento rok značně rozrostly, na což jsem pyšný. Na velkých festivalech jsme téměř vymýtili aranžérství, naše dílny začaly vyrábět repliky na reenactmentové úrovni, což byla na dřívějších festivalech utopie. Například lavice byly považovány za spotřební zboží, a tak jim nikdo nepřikládal větší pozornost, ale teď kluci z naší dílny vyrábějí repliky lavic, které jsou blízké originálům. V historické rekonstrukci si nemůžete vykovat např. sekeru podle své fantazie. Musíte mít předlohu sekery vyrobené před tisíci lety, zopakovat výrobní technologii, dodržet materiál a tvar, a to je mnohem obtížnější. A u větších staveb, jako třeba srubů, je rekonstrukce ještě mnohem složitější.“

 

Elena: „Kde získáváte látku na kostýmy? Musí být také autentické?“

Alexej: “Máme tři hlavní zdroje, ale ve skutečnosti je spousta míst, kde reenactoři nakupují látky. Někteří zruční výrobci tkají vlnu ručně. Když potřebujeme len, častěji používáme domácí látky, které se dají stále sehnat ve vesnicích na severu. Třetí možnost je nakoupit látku z Běloruska. Tamější továrny vyrábějí látky, které jsou velmi podobné originálům, ať už vazbou, hustotou nebo barvou. Expert na textil by samozřejmě rozeznal moderní materiál od originálu, ale obyčejný člověk nepozná rozdíl. Pro většinu reenactorů je taková podobnost dostačující. Někdy dochází k extravaganci, kterou pochopí jen reenactoři, jako když si člověk nakoupí za strašlivé peníze etnografické vzorované hedvábí z Japonska, hedvábí z Uzbekistánu nebo Itálie.“

Elena: „Takže na vikinských kostýmech neuvidíme žádnou syntetiku?“

Alexej: „Syntetické materiály jsou známkou špatného provedení. Každý by měl chápat, že kromě posudku naší komise, která hodnotí kostýmy, je v sázce i názor kolegů, který má mnohem větší váhu.“

Elena: „Jak často se stává, ze reenactoři nepřijímají jen zevní atributy, ale také mravní zásady daného období?“

Alexej: „Někdo rekonstrukci bere hloubkově, někdo ne. Dělení mezi hmotnou a duchovní kulturou je velmi tenké, a osobně se snažím spirituálnímu světu vyvarovat. Mezi reenactory se obecně považuje za špatný rys a symptom LARPáků.“

 

Elena: „Jaký je rozdíl mezi reenactory a LARPáky?“

Alexej: „V LARPových hrách si člověk vybere postavu, historickou nebo fikční, a činí s ní, co uzná na vhodné. V reenactmentu si člověk nevybírá postavu, nýbrž některé předměty z materiálního světa, a ty rekonstruuje. Přitom zůstává moderním člověkem, byť s určitými výstřednostmi.“

Elena: „Je pravda, že reenactoři chovají jisté předsudky k LARPákům, které považují za méněcenné?“

Alexej: „V minulosti byly nějaké spory, ale dnes už ne. V současné době jde o dvě odlišná hnutí, která mají svá pro a proti. Probíhají snahy o komunikaci a zjemňování ostrých hran. Uvědomujeme si, že jde jednoduše o dvě rozdílné cesty, a není důvod nějakou z nich řadit nad tu druhou. Navíc jako agentura využíváme zkušenosti z LARPových her, jelikož existují zavedené mezinárodní modely, které můžeme použít. Ti, kteří se LARPu věnují, pořádají akce o 3–5 tisících lidech, vybírají poplatky, žijí v lesích a vše si vyrábějí sami. Tohle v případě reenactorů nepřichází v úvahu, ale věříme, že je v tomhle přístupu pravdivé jádro.“

Elena: „Mají reenactoři kodex cti?“

Alexej: „Reenactoři často mají určité zásady. Kupříkladu se pokládá za normální, že lidé drží své slovo. Reenactoři navíc obvykle zastávají hodnoty tradiční rodiny, což je pro mne velmi důležité. Není to nikde napsané, ale mezi reenactory je jednoduše akceptováno, že máte hodně dětí, velkou rodinu a tak dále. Samozřejmě se stává, že se někdo rozvede, ale zobecňující střelka míří vždy k silné rodině. Historická rekonstrukce zahrnuje určitý výsek společnosti, jako každá jiná subkultura, a jelikož vychází z kladných předpokladů, šíří prospěšné zásady: držet slovo a mít aktivní sociální postavení.“


Děkuji Alexeji za možnost zveřejnit jeho interview. Projekt Forlǫg přeje Alexeji mnoho zdaru a zajímavých momentů v jeho budoucí reenactorské kariéře.

I thank to Alexey Ovcharenko for the chance to publish the translation on his interview. The Forlǫg Project wishes Alexey good luck and interesting moments in his future reenactment career.

Petersen Type O sword replica

Bringing a thousand years old sword to life

In this article, I would like to present the work of my friend and colleague, craftsman Jan Zbránek from Marobud group. With my cooperation, he made an excellent blunt version of the Petersen type O sword from Dukstad (B 1103).

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The start

The whole project started in spring 2016, when Jan ordered a blunt blade from swordsmith Ondřej Borský, aka Ernest’s Workshop. The idea was to create a more quality and unique sword than the average standard in the Viking reenactment. Another criterium was the fact the sword should be suitable for the impression of the 10th century Norway. Jan had no experiences with swordmaking, but he has bronze casting skill, since he makes jewelry for his store Skallagrim – Viking Jewelry. That’s why Jan asked me whether there are any Norwegian swords with bronze cast hilts.

 

The initial research

Bronze cast sword hilts occur in every corner of the Viking world. Basically, bronze cast hilts are typical for Petersen types O and W swords, as well as for some type Z swords, Late Vendel period swords and for rare types beyond the Petersen typology. Even though both types O and W date to the first half of the 10th century, Jan decided for the type O, because it has more examples in Norway and it is more decorated. Examples of the type O were found in Norway, Sweden, Denmark, Iceland, France, Germany, Great Britain and Ireland, while sword of the type W were found in Norway, Sweden, Germany, Great Britain and Eastern Europe (Androshchuk 2014: 71–72, 79–80; pers. comm. with Lars Grundvad).

Petersen type O is described as the sword with the hilt that consist of the lower guard, the upper guard and the five-tongue-lobed pommel. The type is considered to evolve from the Carolingian type K (Żabiński 2007: 63). Even though Petersen divided the type O into three subtypes (Petersen 1919: 126–134), his typology was recently upgraded by Androshchuk (Androshchuk 2014: 71–72). As a result, type O is now divided into two main subtypes. The subtype O1 is characteristic by the pommel and guards that are cast in bronze (/made of iron core covered with bronze), often decorated with various knots. There are at least 12 examples of this subtype in Norway (Androshchuk 2014: 71). The subtype O2 is remarkable for the pommel and guards that are made of iron and decorated with silver plaques with engraved interlacing or animal motifs. There are at least 8 examples of this subtype in Norway (Androshchuk 2014: 72). While the subtype O1 is more or less evenly distributed in Norway, the subtype O2 has more coastal concentration, suggesting the higher probability of being imported objects (Żabiński 2007: 63). All swords of the type O are two-bladed, and there is a sword with an ULFBERHT inscription on the blade (C 16380) and two other swords with pattern-welded blades within the Norwegian material (Androshchuk 2014: 71).

Jan made up his mind to recreate the a relatively unknown find B 1103 from Dukstad mound, which belongs to the subtype O1. Together with the sword, an axehead and two spearheads were found. The Unimus catalogue has only vague information about the sword and quotes a book which is about 150 years old. Unfortunately, we have not contacted the museum of Bergen, so we had to improvise. Still, I dare to say that our improvisation is based on scientific knowledge.

Photos of the original sword from Dukstad (B 1103), Universitetsmuseet i Bergen.

mec_geibig

Geibig’s typology of blades. Taken from Geibig 1991: 84, Abb. 22.

For example, the catalogue contains the information that sword is “30 inches [76 cm] long and intentionally bent“, but the attached picture of the sword clearly shows the blade belongs to the Geibig’s type 2, which is dated to period between 750 and 950 AD and is characterised by a gently tapering blade with long fuller of near uniform width, blade length between 74 and 83 cm, blade width between 4.8 and 6.2 cm and fuller width generally between 1.7 and 2.7 cm (Geibig 1991: 85, 154; Jones 2002: 22–23).

The size given by the catalogue is not impossible – there is a Petersen type O sword in British Museum collection (1891,0905.3.a), which has the same lenght – but this sword is described to have an “extremely short blade” (Pierce 2002: 90). The fact that the blade is bent complicated our chances for closer estimation and we rather used average, typical parametres of original Geibig’s type 2 blades; 77 cm long and 5.5 cm wide blade. This fact makes the complete sword 92 centimetres long, which is not so far from several type O swords (Kaldárhöfði: 91 cm; Berg: 95.8 cm; Eriskay: 97.5 cm).

While the original handle is “3 1/2 inches [9 cm] long“, Jan made his handle 1 cm longer for comfortable usage, which is a necessary compromise. Androshchuk lists 140 swords with the the lengths of handles ranging from 6 to 10.8 cm: “Most swords have grips 8.5-9.5 cm long, which could be estimated as the average width of a human palm. However, there are also other lengths of grips, which evidently means that sword hilts were assembled with taking into account the physical data of the customers.” (Androshchuk 2014: 105). The rest of the sizes on the sword recreation were proportionally estimated. The decoration, which is not well preserved in the case of B 1103, was carefully redrawn and compared to other known decoration of type O swords. It has to be stressed we had no chance to examine the sword personally, so we could miss some details that are invisible on the photos, like the side decoration of both guards.

typO

Some examples of the decoration of subtypes O1 and O2.

The recreation

The result of the research was put to the graphic visualisation. Jan´s brother Jakub made a 3D layout under our detailed supervision. When both visualisations were made, Jan could better imagine the finished sword. After unsuccessful tries to make models of wood, Jan decided to order plastic models from a Czech company called MakersLab. What a fascinating experience to hold in hands the object which was on the paper seconds ago.

 

Models were brushed, polished and prepared for casting. Jan used the simpliest method, the casting into two-piece sand mould. During the first casting, two of three components were successfuly cast. The last component, the upper guard, was cast during the second try. It was a good experience for Jan, because until that time, he cast only small pieces of jewelry. Subsequently, metal fittings were shaped to the desired form; the sand mould casting is not perfect and a cast object requires a lot of additional work.

 

typeOwire

Examples of the applied wire on the pommel, B 4385, B 1780 and C 13458.

Afterwards, the chiselling of the ornament followed. When the work was done, it was necessary to put the fittings onto the tang. To reduce the risk, Jan used a modern drilling-machine and a file. After the work was successful and aesthetic, Jan fixed the twisted silver wires around the pommel and in-between lobes of the pommel. In case of original sword, the wire was missing, but five holes for the wire are still visible. Various methods of the applied bronze or silver wire can be seen on some type O swords (for example, the sword from Eriskay; or B 1780 and B 4385 within the Norwegian material).

 

The final phase consisted of woodworking and leatherworking – the handle and the scabbard. Regarding the handle, the original sword had no traces of the handle; however, several swords of the subtype O1 have relatively well preserved oval handles of wood, including swords from Kaldárhöfði, Eriskay or Rossebø. The wooden handle was then covered with leather for a better grip; the application of the leather corresponds to the Androshchuk type I: “grips with oval-shaped cross-section, made of wood; in some cases there are traces of leather and linen wrapped around the grip” (Androshchuk 2014: 104). When the handle was done, the sword was finished. It weighs 1280 grams; the balance point of the sword is placed 15 cm from the lower guard.

 

The core of the scabbard was made of two sheets of spruce wood covered with cow leather decorated with raised lines and mouth. Each wooden sheet is less than 5 mm thick, which seems to be a thickness of some preserved pieces (Androshchuk 2014: 43). The leather was sewn on the inner side and was stained in the end. The baldric can be suspended thanks to the ash wood bridge-like slide with animal head terminals, which is attached to the scabbard by twisted yarn. Such a method is highly dubious, but possible, if the extent of our knowledge about Viking Age suspension methods is taken in account. Basically, two main methods are known:

  • slider method. This method seems to be typical for Pre-Viking and Viking Age Scandinavia and England. The scabbard has only one fixed point; the baldic goes through the slider that is placed on the front side of the scabbard, longitudinally positioned a bit below the mouth. The slider can be integral part of the scabbard (for example Broomfield, Wickhambreux), or it can be separate and fitted to the scabbard. Fitted sliders could be made of metal, horn, antler or wood, and could be placed under the leather cover (York, Gloucester) or onto it (Valsgärde). No preserved slider from the Viking Age is known; however, short longitudinal slits in the leather for letting a baldric pass through were observed during the examination of English scabbards (Androshchuk 2014: 105; Mould et al. 2003: 3355-3366).

    pochvy

    The diagram of visible slits on scabbards from York. Taken from Mould et al. 2003: 3363, Fig. 1688.

  • Carolingian method and Ballateare-Cronk Moar type. This method is about two fixed points on the scabbard. Fixed points could be achieved by many ways, but I prefer to point out that they were perpendicularly positioned. The usage of two fixed points was the reason why this method needs a strap-divider. Generally speaking, this method involve the usage of metal parts, and that´s why we can trace this method much better than the previous one, even though it was used in a limited way in Viking Age Scandinavia (see Ungerman 2011).

    pochvy2

    Carolingian type of suspension. Taken from Androshchuk 2014: Figs. 61, 67.

 

The sword and the scabbard were finished after a half of year in October 2016 and presented during the private event of Marobud group, Sons of the North.

 

Acknowledgements

The project involved many people who deserve our thanks. Firstly, we would like to thank to Ondřej Borský (Ernest’s Workshop) and his skill, because the blade is very well done. Secondly, our praise goes to Jakub Zbránek and his grafic skills. We have to mention also guys from MakersLab, who did a good job, and Unimus catalogue. We would like to also express our gratitude to Martin Zbránek and Valentina Doupovcová for documentation. The project would have not existed without the support and patience of our families.

In case of any question or remark, please contact us via Marobud page or leave a comment below. If you want to learn more and support my work, please, fund my project on Patreon. Thank you!

mece10

Bibliography

Androshchuk 2014 = Androshchuk, F. (2014). Viking swords : swords and social aspects of weaponry in Viking Age societies. Stockholm.

Geibig 1991 = Geibig, A. (1991). Beiträge zur morphologischen Entwicklung des Schwertes im Mittelalter : eine Analyse des Fundmaterials vom ausgehenden 8. bis zum 12. Jahrhundert aus Sammlungen der Bundesrepublik Deutschland. Neumünster.

Jones 2002 = Jones, L. A. (2002). Overview of Hilt and Blade Classifications. In. Oakeshott E. – Peirce, I. G. Swords of the Viking Age, pp. 15–24.

Mould et al. 2003 = Mould, Q., Carlisle, I, Cameron, E. (2003). Craft Industry and Everyday Life: Leather and Leatherworking in Anglo-Scandinavian and Medieval York. The small finds 17/16, York.

Peirce 2002 = Peirce, I. G. (2002). Catalogue of Examples. In. Oakeshott E. – Peirce, I. G. Swords of the Viking Age, pp. 25–144.

Petersen 1919 = Petersen, J. (1919). De Norske Vikingesverd: En Typologisk-Kronologisk Studie Over Vikingetidens Vaaben. Kristiania.

Ungerman 2011 = Ungerman, Š. (2011). Schwertgurte des 9. bis 10. Jahrhunderts in West- und Mitteleuropa. In: Macháček, J. – Ungerman, Š. (ed.), Frühgeschichtliche Zentralorte in Mitteleuropa. Studien zur Archäologie Europas 14, Bonn, pp. 575–608.

Żabiński 2007Żabiński, Grzegorz (2007). Viking Age Swords from Scotland. In. Acta Militaria Mediaevalia III, Kraków – Sanok, pp. 29–84.

The helmet from Gjermundbu

On March 30 1943, Universitetets Oldsaksamling in Oslo gained the information that a farmer named Lars Gjermundbo found and dug into a huge mound on his land near the farm of Gjermundbu, Buskerud county, southern Norway. The place was examined by archaeologists (Marstrander and Blindheim) the next month and the result was really fascinating.

gjerm1

The plan of the mound. Taken from Grieg 1947: Pl. I.

The mound was 25 meters long, 8 meters broad in the widest place and 1.8 meters high in the middle part. The most of the mound was formed by stony soil; however, the interior of the middle part was paved with large stones. Some stones were found even on the surface of the mound. In the middle part, about one meter below the surface and under the stone layer, the first grave was discovered, so called Grav I. 8 meters from Grav I, in the western part of the mound, the second grave was found, Grav II. Both graves represent cremation burials from the 2nd half of the 10th century and are catalogized under the mark C27317. Both graves were documented by Sigurd Grieg in Gjermundbufunnet : en høvdingegrav fra 900-årene fra Ringerike in 1947.

Grav I consists of dozens of objects connected to personal ownership and various activities, including fighting, archery, horse riding, playing games and cooking. Among others, the most interesting are unique objects, like the chain-mail and the helmet, which became very famous and are mentioned or depicted in every relevant publication.

Předpokládaná rekonstrukce bojovníka uloženého v Gjermundbu, 10. století. Podle

Possible reconstruction of the gear that was found in Grav I, Gjermundbu. Taken from Hjardar – Vike 2011: 155. The shape of the aventail is the weak point of the reconstruction.

© 2016 Kulturhistorisk museum, UiO

The helmet is often described as the only complete helmet known from the Viking Age. Unfortunately, it is not true, for at least two reasons. Firstly, the helmet is not by any means complete – it shows heavy damage and consists from only ca. 10 fragments in the current state, which means one-fourth or one-third of the helmet. To be honest, fragments of the helmet are glued onto a plaster matrix (some of them in the wrong position) that has the rough form of the original helmet. Careless members of academia present this version as a reconstruction in the museum and in books, and this trend is then copied by reenactors and the general public. I have to agree with Elisabeth Munksgaard (Munksgaard 1984: 87), who wrote: “The Gjermundbu helmet is neither well preserved nor restored.

Secondly, there are at least 5 other published fragments of helmets spread across Scandinavia and areas with strong Scandinavian influence (see the article Scandinavian helmets of the 10th century). I am aware of several unpublished depictions and finds, whose reliability can not be proven. Especially, helmet fragments found in Tjele, Denmark, are very close to Gjermundbu helmet, since they consist of a mask and eight narrow metal bands 1 cm wide (see the article The helmet from Tjele). Based on the Gjermundbu helmet, Tjele helmet fragments and Kyiv mask (the shape of the original form of Lokrume fragment is unknown), we can clearly say that spectacle helmet type with decorated mask evolved from Vendel Period helmets and was the most dominant type of Scandinavian helmet until 1000 AD, when conical helmets with nasals became popular.

gjermbu8

An old reconstruction of the helmet, made by Erling Færgestad. Taken from Grieg 1947: Pl. VI.

To be fair, the helmet from Gjermundbu is the only spectacle type helmet of the Viking Age, whose construction is completely known. Let’s have a look at it!

gjermundbu

The scheme of the helmet. Made by Tomáš Vlasatý and Tomáš Cajthaml.

My mate Tomáš Cajthaml made a very nice scheme of the helmet, according to my instructions. The scheme is based on Grieg´s illustration, photos saved in the Unimus catalogue and observations made by researcher Vegard Vike.

The dome of the helmet is formed by four triangular-shaped plates (dark blue). Under the gap between each two plates, there is a narrow flat band, which is riveted to a somewhat curved band located above the gap between each two plates (yellow). In the nape-forehead direction, the flat band is formed by a single piece, that is extended in the middle (on the top of the helmet) and forms the base for the spike (light bluethe method of attaching the spike is not known to me). There are two flat bands in the lateral direction (green). Triangular-shaped plates are riveted to each corner of the extended part of the nape-forehead band. A broad band, with visible profiled line, is riveted to the rim of the dome (red; it is not known how the ends of this piece of metal connected to each other). Two rings were connected to the very rim of the broad band, probably remnants of the aventail. In the front, the decorated mask is riveted onto the broad band.

© 2016 Kulturhistorisk museum, UiO

Since all known dimensions are shown in the scheme, let me add some supplementary facts. Firstly, four somewhat curved bands are shown a bit differently in the scheme – they are more curved in the middle part and tapering near ends. Secondly, the spike is a very important feature and rather a matter of aesthetic than practical usage. Regarding the aventail, rings have the spacing of at least 2 cm. On contrary to chain-mail, rings from the helmet are very thick and probably butted, since no trace of rivets were found. It can not be said whether they represent the aventail, and if so, what it looked like and whether the aventail was hanging on rings or on a wire that was drawn through the rings (see my article about hanging devices of early medieval aventails). Talking about the mask, X-ray showed at least 40 lines, which form eyelashes, similarly to Lokrume helmet mask (see the article The helmet from Lokrume). In spite of modern tendencies, neither traces of metal inlay nor droplets of melted metal were found. There is a significant difference between the thickness of plates and bands and the mask; even the mask shows uneven thickness. Initially, the surface of the helmet could be polished, according to Vegard Vike.

I believe these notes will help to the new generation of more accurate reenactors. Not counting rings, the helmet could be formed from 14 pieces and at least 33 rivets. Such a construction is a bit surprising and not so solid. In my opinion, this fact will lead to the discussion of reenactors whether the helmet represents a war helmet or rather a ceremonial / symbolical helmet. I personally think there is no need to see those two functions as separated.

I am very indebted to my friends Vegard Vike, who answered all my annoying question, young artist and reenactor Tomáš Cajthaml and Samuel Collin-Latour. I hope you liked reading this article. If you have any question or remark, please contact me or leave a comment below. If you want to learn more and support my work, please, fund my project on Patreon.


Bibliography

GRIEG, Sigurd (1947). Gjermundbufunnet : en høvdingegrav fra 900-årene fra Ringerike, Oslo.

HJARDAR, Kim – VIKE, Vegard (2011). Vikinger i krig, Oslo.

MUNKSGAARD, Elisabeth (1984). A Viking Age smith, his tools and his stock-in-trade. In: Offa 41, Neumünster, 85–89.

Karel’s journey – pilgrimage to Rome

In the time of fast way of living and the focus on making money, one young man decided to break the yoke of modernity, to leave his home and set off for Rome, only in early medieval clothing and with limited knowledge of English. The will to live is his weapon, an unbeatable sense of humor is his shield. His name is Karel Sýkora, and this is the story of his travel.

karel1Around one year ago, my mate from Marobud, advanturer and good friend Karel Sýkora (25) decided to embark on a long and hard journey traveling on foot, only in historical costume. After doing his final exams on forging in June 2016, we participated in Viking Age festivals throughout most of Europe. Meanwhile, the plan was set – when “the season is officially over”, he ends with his job, leaves all his property at his parent’s house and sets off to Rome. It means ca. 1500 kilometers or 1000 miles. This incredible plan actually happened and Karel is on his way at this very moment!

 

 

The main purpose of all of this is to be free as much as possible, to be your own master. Karel was fed up with a lot of stress and obligations in our modern world, he needed his head cleaned. The second reason is the fact he feels he is getting older each year and there will be no real freedom in the future because of work and family. In his opinion, the way is the goal, he wants to test his experiences and costume in reality and to make some new memories that could be worthy of remembrance. Rome was picked from three different reasons – first of all, it is in the right position, not so far, not so near, secondly, the way is not overcrowded when compared to Santiago de Compostela, and thirdly, many pilgrims in history made a pilgrimage to Rome as an act of faith.

Since there is no other way to became more historically accurate, he decided to take his tablet and to document the complete travel. Besides the tablet, the only unhistorical things were ID cards, money, bottles, glasses, and a hammock at the start of the travel. It is necessary to say that he keeps unhistorical objects unvisible for the most of the travel and he has them only for practical purposes.


The travel started on Sunday, September 11 by the monastery in Velehrad, Moravia, Czech Republic. The plan was and still is to go via Slovakia, Hungary, border areas of Austria, Slovenia and Italia. The way is not given, but it leads mainly by rivers, through forests and national parks with rests at our friends, churches, monasteries, historical open-air museums and kind native. The traveler slept the first night in a house in Archaeological open-air museum Modrá. The next significant stop was Mikulčice by Morava River on Thursday, September 14 and Pohansko by Dyje River the next day. Karel crossed the Czech-Slovakian border on September 16, that means ca. 100 km per 5 days.

 

Until that time, Karel was barefoot, but he was suffering from lots of small wounds, so he started to wear shoes, which turned to be a mistake in rocky Little Carpathians and on modern roads since shoes are almost destroyed by now. The traveler visited a hill called Vysoká and military area Záhorie with its nice sand dunes. From Sunday, September 18 to Tuesday, September 20, Karel spent his time with our friend Samuel, the leader of Herjan group, in Pezinok, where he recovered a bit.


After that, Karel continued to Danube River that forms the border between Slovakian and Hungary. He managed to get to the river on September 22 and he slept in the protected natural area Dunajské luhy, which is located between two braches of one of the biggest European rivers and is accessible only by a ferry. Karel missed the second ferry to the Hungarian side, so he decided to change the way, go back to the Slovakian side of the river and to continue to the border point Medveďov.

 

So it happened and Karel crossed the river and Slovakian-Hungarian border on September 24 in the morning. The next stop was the city of Győr. By that time, the travel has already taken ca. 250 kilometers in 13 days. In Győr, he met new early medieval friends – reenactors – and spent a beautiful weekend with them. We would like to thank mainly to Daniel Koncz for taking care of Karel. They held a banquet, consisting of traditional Hungarian goulash and a lot of alcohol, and visited Pannonhalma Archabbey, which was founded in 996. There the party divided, and Karel continued in the direction Szombathely.

 

On September 26, Karel visited the village Vaszar and was forced to repair the torn strap on his backpack. He moved forward to old town of Pápa the next day.


On September 28, Karel stopped at a campsite in Vinár, where he had a shower and a small rest. Then he continued to Celldömölk and then to the spa town of Sárvár the next day. He was forced to go barefoot on the road for nearly 20 kilometers; as a result, his feet were brushed to the blood. Karel put his shoes on again and enjoyed a Hungarian beer as a small reward. After a small examination of local sightseeings, Karel changed the way and followed Rába River in the direction Körmend. Later that day, he found a lovely place with hay by a small inlet of the river. Karel stated it was relatively cold in the night several hogs visited him. Fortunately, nothing happened.


Friday September 30 was the rest day and Karel repaired his stuff (new wedges in his trousers, some reparations on shoe soles and the backpack), made a new documention of the costume and took a bath in Rába River. On the first October day, he felt the coming autumn and decided to go south as fast as possible, in the direction Vasvár.

 

The next part of the travel, the crossing of Hungarian-Slovenian border, is not well documented, yet it was crucial for the rest of the journey. It was raining all the time, with windy weather and the constant problems with period shoes. On October 2, Karel reached Katafa and slept there. He continued through the national park Őrségi to Őriszentpéter the next day, but the strap of his backpack broke again and he had to repair it. October 4 was the day of the crossing Hungarian-Slovenian border; Karel crossed it 5 minutes after noon. After a small visit of Romanesque rotunda in Selo, he slept near Moravske Toplice. The crosswind from mountains was so cold he could not sleep well and he run out of hard liquor that he got from Daniel in Győr.

On 5th October, Karel reached Murska Sobota. It was a bit sad day, since it was no longer possible to continue in period shoes. He tried to repair them several times, with no long-term result. It is need to add that shoes were 2 years old before the start of the journey and they were not the best. Even though, Karel showed the hard will when he was able to go 60 kilometers in torn shoes and wet weather. He was forced to buy a modern pair of shoes. It is an important finding – for a long journey, at least two good and new pairs of shoes are needed, a sewing set is good too. Karel visited the local museum with Celtic exhibition and then continued in the direction Ptuj. On October 6, he slept near Gabrnik.

On October 7, Karel visited the town of Ptuj and its castle with armoury. Then, he moved to the monastery of Ptujska Gora and asked monks for asylum. On the next day, he visited ruins of castles in Studenica and Zbelovo and he slept by Dolga Gora. Karel reached Šentjur on October 9, and after he bought some provisions there, he moved to ruins of Rifnik castle and slept in the palace. The Slovenian countryside is woody, hilly and very nice and Karel enjoyed many spectacular panoramas. It is important to mention that the autumn nights and mornings are cold, with the temperature reaching below 0°C. Karel has his woolen sleeping bag and woolen blankets, but he needed to isolate the cold from the earth, so he bought several rugs. This is also an important finding, which will be useful in the following expeditions.

On October 10, Karel passed Rimske Toplice and reached Radeče and Sava River. It was raining all the day, so he was forced to put his hood on. The next day, he moved to Sopota and slept in an old wooden cabin. It was exactly a month from the start of the visit, and Karel said he did not realize the passing of time. On October 12, Karel reached Šmartno pri Litiji and he managed to move to Ljubljana the next day, where he met his friends from archaeological services “Skupina STIK” and “Arheofakt”. Slovenian friends took a good care of him, fed him, showed him an archaeological park and made an interview with him. The interview was published in Slovenian language 10 days later. Karel could rest for two days in Ljubljana, and he continued to Logatec on October 16. By that time, the travel has already taken ca. 700 kilometers (435 miles); it means Karel was in the middle of the travel.

 

On October 17, Karel visited and slept near a Roman fortress Ad Pirum in Hrušica. He was invited to visit his friend Ivan to Trieste, so he continued to Ajdovščina the next day and he met there Turkish pilgrim which was on his journey for more than a year. At night, Karel slept at the site of another abandoned castle, Turn near the historical town of Štanjel. On Wednesday, October 19, at 2:38 PM, Karel crossed Slovenian-Italian border in Dol pri Vogljah and continued to Opicina, where he met his friend Ivan. Finally by the sea.

 

Karel stayed in Trieste until Sunday, October 23, when he moved forward. We would like to express our thanks to Ivan Hrovatin for taking care of Karel. The pilgrim slept near San Giovanni di Duino that day. Karel said it is much warmer climate near the sea, but it was rainy as well. On October 24, Karel reached Aquileia, which is the most important pilgrim center in the region. Unfortunately, the basilic was locked, and Karel slept like a beggar by the wall of it. The next day, Karel slept near Piancada. After the crossing of Tagliamento River in San Michele Al Tagliamento, Karel change the way and continued in the direction Caorle. He slept in San Gaetano on October 26. The next day, Karel went through San Margherita to the sea and then continued on the beach in the direction Venice, barefoot. He slept in Lido di Jesolo that day.

 

On October 28, Karel reached Punta Sabbioni and slept there. The day after, he embarked on waterbus (vaporetto) and sailed to Venice. Venice is a very nice, historical city and Karel enjoyed it, even though the number of tourists and the price of water buses were rather bothering. On the other hand, Karel met some Czech tourists there and other tourists from Italy and Switzerland invited him for a drink. After the visiting of historical center, Karel sailed to Lido di Venezia and slept there. On October 30, Karel continued to Sant’Anna di Chioggia, with two ferry travels between islands.

 

On the last day of October, Karel crossed Po River and slept in a pine forest near Mesola, inside the Po Delta Regional Park. On November 1, Karel slept on the beach in Lido di Pomposa. By that time, travel has already taken 1000 kilometers. An unpleasant police event happened the next day in Comacchio, and it took the whole day. Generally speaking, Karel was misunderstood for a terrorist. On November 3, he went along the bank of the lake in the direction Ravenna. He slept near Sant’Alberto. Karel reached Ravenna and his friends Michelle and Emanuela the next day. It was a warm meeting; they took a good care about him and Karel was fed and participated a training of their historical group. We would like to thank to Michelle and Emanuela for the care. Karel spent two days in Ravenna and he made some repairs, including the making of pins from copper wire he found. On Sunday November 6, Karel continued to Apennine Mountains.

 

On November 6, Karel slept in Oriola. The day after, he came to Perticara and ask in a church for shelter. Fortunately, he was offered a warm, dry bed. What is more, he was given a heavy woolen sheet, which showed to be useful during the crossing of Apennine Mountains. On November 8, Karel slept on the peak Poggio Tre Vescovi in mountains. If was foggy, windy and frosty weather, and according to his words, this was the most harsh night on his journey. Yet he survived, and continued to Chiocciola, where he slept on November 9. According to his words, mountains were full of hunters, and that was a problem, because Karel could not find the right way; on the other hand, the water in rivulets was drinkable. On the next day, Karel reached Sansepolcro and asked for asylum, and he got that eventually. On November 11, after some problems with navigation and raining, he slept near Lippiano, heading to see Trasimeno Lake.

 

As he got closer to Rome, the journey started to be more connected to visiting religious sites. In addition, hoarfrost and dense fogs occured each morning and snow was lying in moutains. For example, on November 12, Karel slept in a small dry chapel in San Lorenzo Bibbiana. On the day after, he passed the lake by and was heading to Perugia. Karel was offered an asylum by a pastor in Mantignana, and he got a supper and hot shower by a community taking care of earthquake affected people. Karel went through the town of Perugia on November 14, and he slept under the supermoon near Sant’Egidio. The day after, Karel visited Assisi, a historical site of pilgrimage. He was offered to sleep in Franciscan college and to visit the mass in the morning; another day with a supper, shower and a dry bed. After the mass, he continued and reached Bastardo. Local pastor could not offer him asylum, but he payed him a room in a hotel. Last 150 kilometers to go.

 

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