A ship with a creative crew would trade in Newport and ports new their haphazard wares, their slapdash and spares, for the loan on their ship had come due.
Live within your means, readers, and stay ahead of any judicious loans you take out. And now, on with the links.
2023 Books: Bookseller and podcaster David Kern offers “eight novels published in 2023 that I’ve been handing to people because they remind me why I love novels in the first place.”
And more recommendations, this time of the spy-thriller nature from John Wilson—”more than enough regional and global conflicts to keep spies and spymasters busy and readers turning the pages.”
I wish I’d started getting up early to write years ago. This discipline, which I adopted last year, has borne genuine fruit in steady, consistent progress on the book I’m working on, to be called The Baldur Game. This, in case you’re new here, will be the seventh and final (in six volumes) entry of my Saga of Erling Skjalgsson.
Of course, up until a few years ago, I got up at about that same time (6:30 a.m., if you must know) to get ready for my paying job. So I’d have had to rise around 4:00 a.m. to write in the early mornings, and I’m bloody well not going to do that.
So never mind.
I’ve said this before, but I really like this book. If it’s my nunc dimittis, my Simeon song, the final work of my life, I’d be just fine with that. Looking ahead, I have no idea what I’ll write next. I took a cooling off break from revising a few weeks back, and tinkered with a book I started long ago, and got stuck on. I still made no progress at all. I’ve got a character I like and a setting that intrigues me. But I can’t think of a problem to set for the guy. I just seem to send in one rabbit after another, to see if he’ll chase one, but he’s not interested. Raymond Chandler had a formula from which I’ve profited many times – “When in doubt, send in a couple guys with guns.” But in this story I’ll soon have a room full of (metaphorical) guys with guns, and none of them seems to have any idea what to do with them. I think some of them might be ATF.
But I’m happy with The Baldur Game. Last year, when I was lecturing to a group, somebody asked if I could bring back a character they liked from an earlier book. I had assumed that character dead, but on examination of the story I discovered that no body was ever actually found (you think I remember everything I ever wrote? At my age?). So I did bring that character back, and they turned out to serve an excellent purpose in the plot.
I also decided to do something I’d vowed not to do from the beginning, because it just rounds the saga out, and I figured a way to use it thematically, and I just think I owe it to my fans.
Am I teasing you now? Trying to raise expectations?
Me playing Viking in Norway, at the Hafrsfjord Festival in 2022, with the president of the Karmoy Viking Club.
The thought has been nagging at me of late that my personal author’s page, www.larswalker.com, hasn’t been updated much over the years, except for announcements of new book releases.
I felt particularly guilty about my “Vikings” page, since it contains an essay on my historical views which – while I haven’t changed those views much – has not kept up with trends in scholarship and popular opinion. I don’t lose much sleep over it, as I’ve always found most trends and popular opinions laughable. Still, I’ve neglected my readers.
So I offer the following update, which I’ll ask my revered webmaster to add to the old one:
WHAT ABOUT VIKINGS?
I included a short essay on the Vikings in this space when this site was first established. But the world moves on, and I find that piece (you can find it below this one) no longer addresses the current situation. My views have changed very little, but I think I need to explain them in a new light.
When I wrote the original essay, back before the turn of the century, the prevailing scholarly view of the Vikings (a view considered “revisionist” at the time) was that the violence of Viking culture had been exaggerated by monkish scribes, “prejudiced” because Vikings kept burning down their homes and enslaving or killing them (which strikes me, personally, as a reasonable excuse for a prejudice). The prevailing view in the late 20th Century was that the Vikings (viewed as a culture, rather than as participants in an activity, which was the original sense of the word) were primarily involved in trade, and that their occasional ventures into raiding (mostly in response to the inflexible attitudes of the vile Christians) were relatively rare and reasonably justified.
I thought this view nonsense. I noted that the purveyors of this theory tended to gloss over the fact that the Vikings’ first and foremost item of trade, at least in the first centuries, was human slaves. Call me old-fashioned, but I don’t consider the slave trade a peaceful occupation.
But the other day I watched, for the second time, Robert Eggers’ 2022 film, “The Northman.” I can only conclude, based on that movie, that I’ve won the “peaceful Vikings” argument completely. Perhaps I’ve won it too well. Eggers’ Viking culture is thoroughly violent and brutal. Force is all that matters there, and the individual must either possess power or submit to it.
This view strikes me as just as unbalanced as the old one. It overlooks (as Prof. Jackson Crawford has noted) the importance in Viking culture of being a “drengr,” a man of honor and character. In the movie, for instance, the ball game of “knattleikr” is played by thralls (slaves), and fatalities are considered trivial, since thralls are cheap (note: they were not cheap). In the Icelandic sagas, however, free men play knattleikr themselves, in order to showcase their courage and skill.
This narrow view also overlooks the Vikings’ democratic tradition (emphasized in Viking Legacy, the book by Torgrim Titlestad which I translated). The Vikings in fact mistrusted raw power, and mitigated it through limiting their kings under the law, subjecting royal decisions to the “Thing” assemblies of free men. Viking society was far from egalitarian, but they revered law, cherishing it as fundamental to a functional society. They cared, in their own way, about freedom – for themselves, anyway. (This is the human norm, by the way – the concept of the brotherhood of Man came to us from Christianity, and has been internalized slowly, even among Christians.)
Why this radical change in popular views of the Viking Age? I think it rises from the political climate. Scholarly opinion in our time is the obsequious servant of politics. (Perhaps it always has been. The current academic fascination with intersectional power may be plain projection.)
For most of my lifetime, the North Star, the guiding principle, of this Political/Scholarly-Industrial Complex has been contempt for Western Civilization. When Vikings were viewed as outsiders to that civilization, scholars had to regard them positively. Now that they have come to be viewed, sometimes, as insiders, the original Dead White Males, they can be despised – when convenient.
The truth of the Vikings is that they were like everyone else. They lived the best way they knew how, according to their lights. (Snorri Sturlusson understood this in the 13th Century. Moderns are often less sophisticated.)
In my view, one major point that’s generally overlooked in our discussions of the Vikings is that the Viking Age was the Scandinavian Age of Conversion. When the Vikings first hit Lindisfarne in 793 AD, they were mostly heathen (though missionary activity had probably begun even then). By the (generally accepted) end of the Viking Era – the Battle of Stamford Bridge in 1066 – the Danes and Norwegians were solidly Christian and the Swedes not far behind. One of the chief reasons for the end of Viking activity was a nascent internalization by Scandinavians of the Christian ethic – an ethic they still haven’t entirely embraced – like everyone else.
There’s another point too. That point – a major one, though intellectually disreputable – is the element of fun. When I fell in love with the Vikings as a boy, it was the image of a dragon ship under sail, headed off to adventure, that gripped me. An idea formed in my mind of a bold hero at the prow of such a ship, a free man sailing out to test his courage and seize his fortune. That image – in time – coupled with the historical figure of Erling Skjalgsson and gave birth to my series of historical fantasy novels, The Year of the Warrior, West Oversea, Hailstone Mountain, The Elder King, King of Rogaland, and The Baldur Game.
Robert Eggers’ movie contains not one moment of that kind of fun. I hope my Erling books do a better job.
Egil Skallagrimsson, from a 17th Century Icelandic manuscript.
Egil sat down and put his shield at his feet. He was wearing a helmet and laid his sword across his knees, and now and again he would draw it half-way out of the scabbard, then thrust it back in. He sat upright, but with his head bowed low…. He wrinkled one eyebrow right down onto his cheek and raised the other up to the roots of his hair…. He refused to drink even when served, but just raised and lowered his eyebrows in turn.
King Athelstan was sitting in the high seat, with his sword laid across his knees too. And after they had been sitting there like that for a while, the king unsheathed his sword, took a fine, large ring from his arm and slipped it over the point of the sword, then stood up and handed it over the fire to Egil. Egil stood up, drew his sword and walked out onto the floor. He put his sword through the ring and pulled it towards him, then went back to his place. The king sat down in his high seat. When Egil sat down, he drew the ring onto his arm, and his brow went back to normal. He put down his sword and helmet and took the drinking horn that was served to him, and finished it. Then he spoke a verse….
The passage above comes from the Saga of Egil Skallagrimsson (from The Complete Sagas of Icelanders). It’s a rather famous scene, in which we get to observe some of the nuances of the ancient poet-king dynamic. Egil is considered the greatest poet (skald) in the world, and he’s well aware of it. Even at the court of Athelstan the Great of England, one of a skald’s A-list gigs, he feels entitled to a certain level of appreciation. At this point he doesn’t feel he’s been getting it, and his passive-aggressive show produces a mollifying response from the great king. Egil is a prima donna, and prima donnas must have their due.
All of this is only vaguely connected with my theme tonight, but it came to my mind as an illustration. My own case is that I don’t feel unrewarded. I feel rewarded in the very best way.
It came to me during my morning writing session today. There are few satisfactions in life to match that of reading something you’ve composed and being able to say, “You know, that’s pretty good. That’s what I’d like to read in a book myself.”
And I thought, what rewards do I have as a author? There’s the pleasure of seeing my work published (though I have to admit there’s less satisfaction in viewing an e-book than in holding a genuine printed volume. But I’ve had that pleasure too). There’s money – though my books have brought little of that. There’s fame – which has eluded me thus far. Has the king withheld my gold ring?
No, I realized. The work itself is my best reward. I know I’m writing this book for myself when I was twelve years old, desperately longing for a good Viking novel to read. And I think I’m getting the job done. No amount of money could buy that satisfaction.
Don’t get me wrong. I’ll take money and fame if they’re offered. But in a pinch this is enough.
Above, the folk song “Ormen Lange” (The Long Serpent). I think I’ve posted versions of this song a couple times previously, but in each case they were more authentic than this one. I believe the song itself derives from a Faroese chain dance song, and the original song structure is a little foreign to Americans. This version was recorded some years back by a Norwegian folk group called the Wanderers, who dumbed it down a little, making it something I personally enjoy a little more.
And why do I post yet another version of a song I’ve already bored you with (at least) twice? Because it’s about King Olaf Trygvesson and his long ship, and he was Erling Skjalgsson’s brother-in-law, and this post is my public announcement that this past Saturday, I completed my (apparent) life’s work. At least in first draft. I finished the job of getting the essential story of The Baldur Game all down on paper. Or screen. In written form, in any case. There’s lots of revising and reviewing and rewriting to do yet, but the story is tentatively finished. I know how it comes out. I’ve typed END at the end.
The author is generally the last to know whether a story is any good, of course. But I’m pleased. This is, I think, the book I always wanted to write.
If I have not created deathless art, I have at least realized my delusion, like a mad scientist in a B movie.
Above, milestones in my pilgrimage with Erling Skjalgsson. On top, me with Erling Skjalgsson’s memorial stone in Stavanger, sometime around 2003. Below that, me playing Viking at Hafrsfjord, on Erling’s turf, in 2022.
When I stand before the Last Judgment and the Lord asks me, “What did you do with the talent I entrusted to you?” my answer, I guess, will be, “Well, I spent about 50 years writing Erling’s saga.” Will that be a satisfactory answer? I don’t know.
Writing-wise, I’m deep in anticlimax territory now, just tying up loose ends. I don’t think I’ll be done with the first draft of The Baldur Game tomorrow, but it will be soon. There’ll still be plenty of work left to do, of course – editing, polishing, tying up plot threads. But the tale will essentially be told very soon now, the formation formed. A stage on my journey finished.
I don’t remember exactly when it was that I first settled on Erling Skjalgsson as the Viking hero I’d write about. Reading Heimskringla, the sagas of the kings of Norway, I always found him a puzzling character. The main episodes where he showed up were impressive. Snorri Sturlusson, the author, must have had a soft spot for him. We meet him first when his powerful kinsmen offer him as a bridegroom for King Olaf Trygvesson’s sister, and he surprises everyone by turning down the title of jarl (and the more you understand about Norse society, the more surprising that decision is). Then he gets mentioned here and there, first as a supporter of Olaf Trygvesson, then as an opponent of (Saint) Olaf Haraldsson. We learn that, to his credit, he runs a self-help program to help his slaves buy their freedom. He really stands out when he rescues his nephew Asbjorn from the king’s justice in a dramatic scene at Avaldsnes, And at last Snorri gives him a stirring, Alamo-style death scene. But there’s also the suggestion that he’s a traitor.
I realized Erling was local to me. Sola, where he lived, was not far at all from where some of my ancestors came from, near Stavanger. And Avaldsnes was where my great-grandfather Walker grew up.
But what clinched it for me was acquiring enough historic insight to understand what Erling was all about. It may have been reading Prof. Torgrim Titlestad (whose book I’d later translate) that helped me to get it, or maybe I’d begun to work it out myself as my political sensibilities matured. I honestly can’t remember. But Erling suddenly fit all the criteria I’d begun setting when I first pondered writing a Viking novel as a kid.
Of course it still didn’t come together until, sometime in the late 1980s, I guess, while I was living in Florida, Father Ailill burst on my mind. Ailill would be my bridge character, my hobbit – the Everyman who’d interpret the Viking world for the reader. I thought, “I can make this work.”
Remains to be seen, of course, but I like how it’s coming along.
When I’m not feeling melancholy about saying goodbye.
This morning, during my writing time, I committed to paper (well, screen) my conception of the Battle of Stiklestad, where King (Saint) Olaf of Norway died, in circumstances that remain contentious among historians.
Above is a video I managed to find on YouTube at last, which seemed to me worth sharing. It’s a Vlog post, not very sophisticated, describing the Vlogger’s attendance at a recent production of the Stiklestad Drama, which is performed every year in an open-air theater near the battle site (which, due to topographical changes, is impossible to precisely locate anymore). This play has been going on almost annually since 1954 (it was one of Liv Ullman’s first acting gigs). No doubt the script has changed over the years, as Norwegians become less enamored of their Christian legacy.
This appears to have been the first production after the Covid shutdown, and had the distinction of being the first time (as far as I know) that St. Olaf was portrayed without a beard. I can’t say I approve.
Also, I note that in the associated art exhibit, there’s a “tree” called the Verdenstreet (World Tree), where children are encouraged to hang prayers. This is an obvious bow to heathenism, and I can’t say I approve of that either.
But Stiklestad is on my mind (I had ancestors from the area) and I thought I’d share something about it today. Describing the battle was a surprisingly emotional experience for me, even if I’m not a great fan of Olaf. As I wrote my books, he grew in my sympathy. Also, I killed off a couple old friends (I’m not saying whom).
What’s left of writing the first draft for me is mostly mopping up, tying up loose ends. Then, of course, there follow as many revisions as it takes.
As Olaf himself (reportedly) said: “Fram!” (Forward!)
I’m reading another long, long book – I don’t know why I put myself through these things. This circumstance forces me to come up with creative ideas for the blog, and blast it, Jim, I’m an author, not a creator!
My work on The Baldur Game proceeds on schedule. I’m nearing the final climax – the Battle of Stiklestad. So I thought I’d look for a YouTube video about the battle. Informational for you and I can always use more local color. But, oddly enough, there aren’t any YouTube videos on the subject that I consider much good. Someone should address this need, which will doubtless become acute once The Baldur Game is an international bestseller and a Major Motion Picture.
But my searches led me to the holiday of Ólavsøka, the great national holiday in the Faroe Islands (it’s the celebration of the feast of St. Olav, not coincidentally on the anniversary of the battle). I’ve reviewed a couple of Chris Ould’s Faroes mystery novels (which I’m enjoying a lot) recently, so I thought I’d post a video about that event. But most of the videos I found were just shots of people in folk costumes walking through the streets of Torshaven. Perfectly good in their place, but I wanted something with a little more scenery. I finally found the video above, which I think rather nice. Here is another place I’d like to visit someday, though it’s becoming increasingly unlikely.
I hope you had a blessed Thanksgiving. Mine was just fine.
Giving books at Christmas has been a long tradition with readers. In the early 19th century, plenty of books sold in the weeks preceding Christmas, but none of them were published for the season. Often people bought attractively bound collections of essays, poems, or classic novels that they knew they would enjoy.
In one of his books on the industry, publisher Joseph Shaylor writes, “Between 1820 and 1830 there came into existence a series of Annuals which caused quite a revolution in the sale of books for Christmas.” British bookman Rudolf Ackermann came up with the idea, publishing Forget-Me-Not: A Christmas and New Years Present for 1823. They were published every year through 1848, having a circulation of 18,000 at the height of its popularity.
Another publisher released Friendship’s Offering in 1824, which found its way to America some years later as knockoff copies. Apparently, many volumes were hacked this way in America, even lesser works rebound and distributed under new popular titles (which sounds like clickbait to me). Friendship’s Offering may have published some higher quality literature than most. For example, Thomas Babbington Macaulay’s poem “The Armada” was printed in the 1833 edition. It ran until 1844.
Engraver Charles Heath launched multiple annuals, “such as the Picturesque Annual, in a guinea volume which contained engravings from the best landscape painters of the day,” and The Book of Beauty, edited by Marguerite Gardiner, Countess of Blessington and Irish novelist in her own right. Her social influence drew attention from many literary stars and would-be stars, including Disreali.
“The rise of the Annuals appears to have diffused a fashion for artistic and elegant pursuits, and helped to evolve a taste for literature and the fine arts. They were the principal publications of the year, and much time and consideration were given to their production.”
Booksellers have tried to inspire an Easter season of book-giving to no avail.
When it comes to translation choices, there’s not always a “right” choice, just the choice that seems best. How does literary intuition play into your work?
I rely a lot on intuition. It particularly kicks in when I’m reading the manuscript out loud. I’m listening for lots of things but particularly want to feel that there’s an ease to the reading and a rhythm to the writing. I know when they feel right but rarely know how to explain why they feel right.
Secular Morals: Seth Mandel writes the former director of Human Rights Watch “is what you’d get if Soviet ‘whataboutism’ were a person, a golem manifested by the chantings of Oberlin freshmen. . . . HRW and Amnesty International both had no idea how to handle a post-9/11 world because terrorism didn’t really fit into their worldview.”
Books: “Books are men of higher stature, And the only men that peak aloud for future times to hear.” – Elizabeth B. Browning, “Lady Geraldine’s Courtship”
Sometimes I have Big Thoughts, which seem to me important. It would appear self-evident, though, that if these ideas are any good, someone must have come up with them before me. And if nobody has, it’s probably because they’re not as good as I think they are.
But I forge ahead, in all the boldness of the simple-minded. I have a sort of an answer to the problem of Theodicy.
No, make that a proposal for an answer.
No, not even that. An approach to a proposal.
In any case, I’ve written about these matters here before, but I think it’s been a while, perhaps quite a long time.
The problem of Theodicy is familiar to many of you. It’s one of the really big questions – if God is good, why does he permit such horrendous evil to exist in His world? (Recent events in the Middle East have given us ample cause to contemplate this question, when we’re not weeping, tearing our hair, and stocking up on ammunition.)
My proposal for thought is that we ought to look at the universe as a Story.
Every writer knows that there’s no story without conflict. And conflict means pain. One of the hardest disciplines many writers must learn is how to torture their characters. Although I love reading exciting stories, I often fear I can’t bear the stress when a good author turns the dramatic tension (which means fear and pain) up to 10. When I’m writing, I’d much rather be nice to my characters (most of whom I quite like), but I know my stories would be degraded.
Does this help explain why there’s suffering in the universe? Is God telling a great story?
Now I can hear the objections – “That’s obscene! When we contemplate the evil suffered by innocents in places like Gaza, it’s simply an insult to suggest that God is using those people like toys in some cosmic story-telling game.”
To that I reply – very tentatively – suppose it’s not just a game. Suppose stories aren’t actually trivial?
Suppose stories are the most important things there are?
Suppose our universe is not just “a” story, but “THE” story – and that story is the glory of God, the music of the spheres, the liturgy of the Great Throne, the song of angels.
If that still seems trivial to you, I ask this question – “What can you suggest that’s more serious than a story – if you’re in it?”
And suppose – just suppose – you had an assurance from the Author that somehow – in some way you can’t comprehend – the ending would be happy?
