Sunday, February 24, 2008
Saturday, February 23, 2008
Saturday, February 16, 2008
Wednesday, February 13, 2008
Monday, February 11, 2008
Old School: Berzerker
From Germanic Religion, Spring 2000. This class was awesome - a German credit without having to fuck with German for once. Mostly we sat around reading and talking about epic norse tales, watching 13th Warrior... you may or may not know that I pretty much eat that shit up. Imagine my delight that for a major paper I get to write about fucking berzerkers. The teacher was an awesomely nerdy lady, I remember she also used to come through my line at Alberton's every once in a while.
Humans seem to be in the unique position of being able to evaluate their own existence; through this they can analyze and reflect upon their own anatomy and mentality. It is unknown (but doubtful) whether a fish could ever desire to be like a bird or vice versa, but every human has fantasized about flying through the sky or living under the ocean. In the mythology of ancient cultures, the conferring of animal characteristics upon human subjects is a recurring theme, and probably an important method for perpetuating legends and stories, historic or otherwise. One has only to look at common American Indian names to see the value such peoples associated with desired animal qualities. In Northern European mythology, “berzerkers” were incredibly fierce men that seemed to fight with complete abandon and often took on aspects of bears or wolves in battle. Berzerkers described in old Scandinavian literature ranged from cursed shapeshifters to frenzied but skillful warriors. They are an important example of the value and use of animal characteristics to early Northern Europeans.
The word “berzerker” could possibly have stemmed from the old norse “berserkr,” meaning literally “bear-shirt” or “bear-clothing” [Davidson 1988]. A similar incarnation is “ulfhethnar,” from “wolf-coat” or “wolf-clothing” [Peukert 1951]. Either could describe one who wears the skins of these animals, in order to show valor or bravery, especially if the skins were obtained by the wearer’s hunting and killing the original animal. Bears and wolves are important symbols of bravery and strength in the literature, and are mentioned repeatedly in many different legends of the time [Davidson 1988]. Little speculation is needed for the reason of such associations. Both are commonly found animals and both exhibit great physical strength and ability. While there no doubt exist hundreds of different ideas associated to these animals by different cultures of the world, they seem globally feared or at least held with great respect. Being able to physically defeat one of these creatures would likely command respect from your society. Depending upon whom you ask, the hunting subculture that exists today in America is still filled with machismo appeal. Man overcoming nature for an indirect reason like bragging rights or display of bravado is not a new idea. Trophies, including the taking and wearing of skins and masks, have always been an important part of hunting. The skins of bears and wolves also play an important part in the “berzerker” legends. Sometimes the skins are integral to a curse, one that transforms men either partially or fully into these animals. It is possible that the “ber” in “berserkr” refers to the men being bare-chested, as they are often described as without mail or other chest armor [Davidson 1964]. However, given the largely widespread association of these fighters with bears and wolves, it seems rather unlikely.
Berzerkers as recurring characters in Scandinavian sagas have consistently only a few important characteristics. They are always in a state of heightened excitement in battle, without real regard to strategy or finesse. They also seem to be an excluded but omnipresent part of Germanic tribe life. Berzerkers are commonly referred to as “Odinn’s followers,” and as such are instilled with a thirst for battle and no fear of death. Groups of these warriors usually travel in groups of twelve, as in the case of the berzerkers serving Hrolf Kraki [Davidson 1964]. They live outside of the law and take whatever they need through plunder. In this manner, the term “berzerker” is sometimes interchanged with “viking” [Peuckert 1951]. Even when they serve a king, as in Hrolfs saga, pillaging still seems to be their main livelihood. They do not typically take women or children with them as they go. In some accounts they are roving bands of marauders, while in others they form elite units or bodyguards for prominent kings. At times they lead their army into battle, so fierce that they bite their own shields. Tacitus observed such warriors in his travels, and remarked in Germania upon their fierceness of their appearance and violent way of life [Davidson 1964]. They are regarded as nearly invincible much of the time, immune to fire and iron [Davidson 1988]. It took either a valiant hero, clever trickery, or sometimes both, to overcome berzerkers. Several different heroes, such as Botvarr Bjarki of the Hrolfs saga, were called “berzerkers,” but mostly berzerkers were the villains in the story. A common role for berzerks in sagas is that of the rebuffed suitor. A berzerker demands from another man his daughter or wife, and if denied, challenges the man to a duel. The other man defeats the berzerker himself or with a substitute (usually a visiting hero), using some kind of special weapon, whereupon the hero receives the hand of the woman in question [Blaney 1982].
One example of a “heroic” group of berzerkers is the one that serves King Hrolf Kraki in Hrolfs saga. Botvarr Bjarki is the leader of the group, which also includes several other named champions. Botvarr, who was a hero mentioned in other stories even before he served Hrolf [Gordon & Taylor 1971], was said to have fought on the battlefield as a giant bear, while his human form lay at home asleep [Davidson 1964]. Botvarr and his group of twelve appear in several different stories, usually as Hrolf’s elite troops who he sends on special errands or to lead his army into battle [Snorri 1954].
In some stories, berzerkers take on a slightly different role: that of the shape-changer. They can appear as a combination of the two, or fully animal / fully human [Peuckert 1951]. In most of these stories, the donning of skins of the related animal is a central aspect for the shape-shifter. This may stem from the probably outward appearance of such a warrior: those who would don symbolic pelts before battle, such as bear skins or wolfskin belts in order to appear fearsome. However, many times the animal form is ascribed to a cursed animal skin, which the warrior in question cannot remove once it has been worn. Victims of such curses cannot easily remove the skins, and only become men at night, while sleeping. The skins lay nearby, detached, until morning. As told in the stories, the situation seems very much like a parasitic relationship, with the man playing host to the cursed skin. In order to end the curse, the skins must usually be burned by the victim or a helper.
An example of this is found in the Volsung Saga, in which Sigmund and his son Sinjfotli are marauding in the forest and come upon two men sleeping with wolf pelts hanging above them on the wall. Sigmund and his son put the pelts on and find that the skins cannot be removed. They spend some time in the forest afterwards running as wolves and attacking men. It is notable that before the adventure with the wolf pelts occurred, the two were staying in the forest planning on avenging Sigmunds’ dead relatives. Sigmund and Sinjfotli burn the wolf pelts in order to rid themselves of the magic spell. By the end of the story, Sigmund regards Sinjfotli as well trained and ready for the act of vengeance [Byock 1990]. The fact that the wolf, a tricky, elusive but also clever and strong creature, is the form chosen by the storyteller, may not be a coincidence [Davidson 1988].
In other stories, the berzerker shape-shifting form has been imposed upon the hero by a villain by means of a spiteful curse, in order to send the victim into exile or shame them by turning them into a beast. There are many examples of cursing victims by changing them into lesser animals, such as fish or serpents. However, by changing the intended victim into a ravaging creature like a bear has more drastic effects. Men are clearly going to be more inclined to kill a rampaging beast than to bother with a toad or mackerel. The victim also has to feel the shame of killing men (while in beast form) that he would otherwise have no qualm with. The victim can no longer communicate with loved ones, either.
One example of this motif is found in the Hrolfs saga. When Prince Bjorn, son of a powerful king (Hring), declines amorous advances from his stepmother, she changes him into a cave bear. While in this form, he is ferocious and bloodthirsty, and attacks men in the surrounding area. When he returns to his cave, he becomes man again until the next day. Bera, his lover, discovers his secret, but she cannot do anything about his eventual demise. He is condemned to be a lumbering beast, until one day, the king’s men catch him, and after a long fight, he is killed. While the valued characteristics of strength and ferocity are present, the result is no longer a welcome one because the victim must always be this rampaging bear. He has no choice in the matter. An important part of this story emerges at the end, when Bera, who is pregnant, is forced to eat some of the meat from the slain bear. It complicates her pregnancy and she gives birth to three children, two of whom are half animal in some way [Byock (handout)]. This is another example in the power associated with the use or consumption of meat and other body parts of a cursed animal.
Granting qualities of animals to men clearly holds power and relevance in the legends and historic sagas of Northern Europeans, as well as for many other cultures. It is interesting that when men in these legends make a choice to act as animals, to become trained to fight or hunt with inhuman characteristics, it is a positive association. Men can create fear and respect in others by appearing imposing, or acting frenzied and wild. Intimidation has always been a key part to violence. However, it is a clearly negative result when men lose too much of their humanity through a curse or sometimes by choice. Even when Sigmund and Sinjfotli were as wolves, training for revenge, they were mindlessly attacking men in the forest and were nearly killed [Byock 1990]. It would seem that one of the largest lessons garnered from berzerker legends and the like is that if one becomes too much like an animal, one is immediately less than human, and humans can always prevail against a beast in the end through intelligence and craft.
Works Cited
Blaney, Benamin. “The Berzerk Suitor: The Literary Application of a Stereotypical
Theme.” Scandinavian Studies v.54 (1982). pp. 279-294.
Byock, Jesse. The Saga of the Volsungs. University of California Press, 1990. pp. 44-45.
Byock, Jesse. The Saga of King Hrolf Kraki. (Straubhaar Handout) pp. 35-39.
Davidson, H. R. Ellis. Gods and Myths of Northern Europe. Penguin, 1964. pp. 66-69.
Davidson, H. R. Ellis. Myths and Symbols of Pagan Europe. Syracuse University Press,
1988. pp. 78-82.
Gordon & Taylor. Introduction to Old Norse. Oxford, 1971. (Straubhaar Handout)
Peuckert, Will-Erich. Geheim Kulte. Heidelburg, C-Pfeffer, 1951. pp. 88-100.
Sturluson, Snorri. The Prose Edda. Bowes & Bowes Publishers Limited, 1954.
pp. 119-121.
Humans seem to be in the unique position of being able to evaluate their own existence; through this they can analyze and reflect upon their own anatomy and mentality. It is unknown (but doubtful) whether a fish could ever desire to be like a bird or vice versa, but every human has fantasized about flying through the sky or living under the ocean. In the mythology of ancient cultures, the conferring of animal characteristics upon human subjects is a recurring theme, and probably an important method for perpetuating legends and stories, historic or otherwise. One has only to look at common American Indian names to see the value such peoples associated with desired animal qualities. In Northern European mythology, “berzerkers” were incredibly fierce men that seemed to fight with complete abandon and often took on aspects of bears or wolves in battle. Berzerkers described in old Scandinavian literature ranged from cursed shapeshifters to frenzied but skillful warriors. They are an important example of the value and use of animal characteristics to early Northern Europeans.
The word “berzerker” could possibly have stemmed from the old norse “berserkr,” meaning literally “bear-shirt” or “bear-clothing” [Davidson 1988]. A similar incarnation is “ulfhethnar,” from “wolf-coat” or “wolf-clothing” [Peukert 1951]. Either could describe one who wears the skins of these animals, in order to show valor or bravery, especially if the skins were obtained by the wearer’s hunting and killing the original animal. Bears and wolves are important symbols of bravery and strength in the literature, and are mentioned repeatedly in many different legends of the time [Davidson 1988]. Little speculation is needed for the reason of such associations. Both are commonly found animals and both exhibit great physical strength and ability. While there no doubt exist hundreds of different ideas associated to these animals by different cultures of the world, they seem globally feared or at least held with great respect. Being able to physically defeat one of these creatures would likely command respect from your society. Depending upon whom you ask, the hunting subculture that exists today in America is still filled with machismo appeal. Man overcoming nature for an indirect reason like bragging rights or display of bravado is not a new idea. Trophies, including the taking and wearing of skins and masks, have always been an important part of hunting. The skins of bears and wolves also play an important part in the “berzerker” legends. Sometimes the skins are integral to a curse, one that transforms men either partially or fully into these animals. It is possible that the “ber” in “berserkr” refers to the men being bare-chested, as they are often described as without mail or other chest armor [Davidson 1964]. However, given the largely widespread association of these fighters with bears and wolves, it seems rather unlikely.
Berzerkers as recurring characters in Scandinavian sagas have consistently only a few important characteristics. They are always in a state of heightened excitement in battle, without real regard to strategy or finesse. They also seem to be an excluded but omnipresent part of Germanic tribe life. Berzerkers are commonly referred to as “Odinn’s followers,” and as such are instilled with a thirst for battle and no fear of death. Groups of these warriors usually travel in groups of twelve, as in the case of the berzerkers serving Hrolf Kraki [Davidson 1964]. They live outside of the law and take whatever they need through plunder. In this manner, the term “berzerker” is sometimes interchanged with “viking” [Peuckert 1951]. Even when they serve a king, as in Hrolfs saga, pillaging still seems to be their main livelihood. They do not typically take women or children with them as they go. In some accounts they are roving bands of marauders, while in others they form elite units or bodyguards for prominent kings. At times they lead their army into battle, so fierce that they bite their own shields. Tacitus observed such warriors in his travels, and remarked in Germania upon their fierceness of their appearance and violent way of life [Davidson 1964]. They are regarded as nearly invincible much of the time, immune to fire and iron [Davidson 1988]. It took either a valiant hero, clever trickery, or sometimes both, to overcome berzerkers. Several different heroes, such as Botvarr Bjarki of the Hrolfs saga, were called “berzerkers,” but mostly berzerkers were the villains in the story. A common role for berzerks in sagas is that of the rebuffed suitor. A berzerker demands from another man his daughter or wife, and if denied, challenges the man to a duel. The other man defeats the berzerker himself or with a substitute (usually a visiting hero), using some kind of special weapon, whereupon the hero receives the hand of the woman in question [Blaney 1982].
One example of a “heroic” group of berzerkers is the one that serves King Hrolf Kraki in Hrolfs saga. Botvarr Bjarki is the leader of the group, which also includes several other named champions. Botvarr, who was a hero mentioned in other stories even before he served Hrolf [Gordon & Taylor 1971], was said to have fought on the battlefield as a giant bear, while his human form lay at home asleep [Davidson 1964]. Botvarr and his group of twelve appear in several different stories, usually as Hrolf’s elite troops who he sends on special errands or to lead his army into battle [Snorri 1954].
In some stories, berzerkers take on a slightly different role: that of the shape-changer. They can appear as a combination of the two, or fully animal / fully human [Peuckert 1951]. In most of these stories, the donning of skins of the related animal is a central aspect for the shape-shifter. This may stem from the probably outward appearance of such a warrior: those who would don symbolic pelts before battle, such as bear skins or wolfskin belts in order to appear fearsome. However, many times the animal form is ascribed to a cursed animal skin, which the warrior in question cannot remove once it has been worn. Victims of such curses cannot easily remove the skins, and only become men at night, while sleeping. The skins lay nearby, detached, until morning. As told in the stories, the situation seems very much like a parasitic relationship, with the man playing host to the cursed skin. In order to end the curse, the skins must usually be burned by the victim or a helper.
An example of this is found in the Volsung Saga, in which Sigmund and his son Sinjfotli are marauding in the forest and come upon two men sleeping with wolf pelts hanging above them on the wall. Sigmund and his son put the pelts on and find that the skins cannot be removed. They spend some time in the forest afterwards running as wolves and attacking men. It is notable that before the adventure with the wolf pelts occurred, the two were staying in the forest planning on avenging Sigmunds’ dead relatives. Sigmund and Sinjfotli burn the wolf pelts in order to rid themselves of the magic spell. By the end of the story, Sigmund regards Sinjfotli as well trained and ready for the act of vengeance [Byock 1990]. The fact that the wolf, a tricky, elusive but also clever and strong creature, is the form chosen by the storyteller, may not be a coincidence [Davidson 1988].
In other stories, the berzerker shape-shifting form has been imposed upon the hero by a villain by means of a spiteful curse, in order to send the victim into exile or shame them by turning them into a beast. There are many examples of cursing victims by changing them into lesser animals, such as fish or serpents. However, by changing the intended victim into a ravaging creature like a bear has more drastic effects. Men are clearly going to be more inclined to kill a rampaging beast than to bother with a toad or mackerel. The victim also has to feel the shame of killing men (while in beast form) that he would otherwise have no qualm with. The victim can no longer communicate with loved ones, either.
One example of this motif is found in the Hrolfs saga. When Prince Bjorn, son of a powerful king (Hring), declines amorous advances from his stepmother, she changes him into a cave bear. While in this form, he is ferocious and bloodthirsty, and attacks men in the surrounding area. When he returns to his cave, he becomes man again until the next day. Bera, his lover, discovers his secret, but she cannot do anything about his eventual demise. He is condemned to be a lumbering beast, until one day, the king’s men catch him, and after a long fight, he is killed. While the valued characteristics of strength and ferocity are present, the result is no longer a welcome one because the victim must always be this rampaging bear. He has no choice in the matter. An important part of this story emerges at the end, when Bera, who is pregnant, is forced to eat some of the meat from the slain bear. It complicates her pregnancy and she gives birth to three children, two of whom are half animal in some way [Byock (handout)]. This is another example in the power associated with the use or consumption of meat and other body parts of a cursed animal.
Granting qualities of animals to men clearly holds power and relevance in the legends and historic sagas of Northern Europeans, as well as for many other cultures. It is interesting that when men in these legends make a choice to act as animals, to become trained to fight or hunt with inhuman characteristics, it is a positive association. Men can create fear and respect in others by appearing imposing, or acting frenzied and wild. Intimidation has always been a key part to violence. However, it is a clearly negative result when men lose too much of their humanity through a curse or sometimes by choice. Even when Sigmund and Sinjfotli were as wolves, training for revenge, they were mindlessly attacking men in the forest and were nearly killed [Byock 1990]. It would seem that one of the largest lessons garnered from berzerker legends and the like is that if one becomes too much like an animal, one is immediately less than human, and humans can always prevail against a beast in the end through intelligence and craft.
Works Cited
Blaney, Benamin. “The Berzerk Suitor: The Literary Application of a Stereotypical
Theme.” Scandinavian Studies v.54 (1982). pp. 279-294.
Byock, Jesse. The Saga of the Volsungs. University of California Press, 1990. pp. 44-45.
Byock, Jesse. The Saga of King Hrolf Kraki. (Straubhaar Handout) pp. 35-39.
Davidson, H. R. Ellis. Gods and Myths of Northern Europe. Penguin, 1964. pp. 66-69.
Davidson, H. R. Ellis. Myths and Symbols of Pagan Europe. Syracuse University Press,
1988. pp. 78-82.
Gordon & Taylor. Introduction to Old Norse. Oxford, 1971. (Straubhaar Handout)
Peuckert, Will-Erich. Geheim Kulte. Heidelburg, C-Pfeffer, 1951. pp. 88-100.
Sturluson, Snorri. The Prose Edda. Bowes & Bowes Publishers Limited, 1954.
pp. 119-121.
Saturday, February 9, 2008
Sunday, February 3, 2008
Saturday, February 2, 2008
Flurries
I went up to the flatlands again for work, mostly for site inspections but also to drop by and check on a well on my last site there and make sure we hadn't broken it when sampling this past summer. The investigation involved pulling the well, an operation that I hadn't seen before. They get a truck with an extendable boom that reaches up high and drops a hook to pull out the PVC pipe that the water comes up through in 20 foot sections. The hook attaches to a clamp with rings that slips below the threaded joints that hold the sections together. At the bottom is a motorized pump. In this instance, there was a power line that descended down taped to the site of the PVC. Turns out, the motor was blown.
This and another site were located close to the airport. On our way to look into some old records, we got to have a escorted drive inside the fenced-in runway area, complete with a Maverick-style race against a Southwest passenger jet landing across the way. Weather-wise, it was the complete opposite of the last time I was in the true "windy city." Even though it didn't snow until Thursday, it actually felt much colder on Tuesday. Overcast and very blustery, 20-30 F, 20-30 mph gusts. The next two days were also cold and windy but the sun warmed everything up a bit and I had picked up a sock hat and gloves from Walmart that helped tremendously.
We ate at a place called el Tejavan ("the shed"), which featured jalisco interior style Mexican food. For starters, the red table sauce was very tasty, a little thin, plenty of bite. I ordered the chilaquiles with red chile beef stew, which were served in large proportions and with a great red chile sauce. The beef was decent but the fried tortilla pieces were too chewy to really enjoy, and I regretted not going after the Pastor plate. I'll have to get that next time I go up. I also tried the ceviche, tasted very fresh, outstanding.
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