The March in the Islands of the Medieval West, Brill Academic Publishers, November 16 (2012)
The Scandinavian migrations of the early Viking Age imprinted in European minds anenduring image of vikings as marauding heathens. As descendants of these ‘salt water bandits’ settled into their new homes, they adopted traits from their host cultures. One such trait was the adoption of Christianity. This was perhaps the biggest change whichaffected vikings in a colonial situation as it entailed a new system of belief and way of understanding the world. Vikings in Ireland have often portrayed as late converts, with christian ideas only taking hold over a century after vikings settled in the island. Nevertheless in this paper I seek to argue that vikings of Dublin began to adopt christianity at an early stage, although the process of conversion was protracted and possibly uneven across social ranks. The stereotype of Hiberno-Scandinavians as staunch heathens may need revision.
Ninth-century literature from Ireland expresses fear of vikings as slave-raiders and heathens. It was not however until the eleventh century that vikings ‘burst onto the Irish literary stage’ by which time (as Máire Ní Mhaonaigh has demonstrated) astereotype of heathen, plundering vikings had evolved which did not always reflectcontemporary realities. It is in accounts from the eleventh century and later that we get colourful descriptions of heathen activity linked with ninth-century vikings, for example the satirical account of the ‘druid’ Ormr who is hit by a stone and foretells his imminent death, or Auða, the wife of the viking leader Þórgísl, who was said to issue prophecies while seated on the altar at Clonmacnoise. These accounts were on the one hand meant to be entertaining, but on the other they were intended as negative publicity for contemporary viking groups which helped to justify their subjection to Irish kings.