Blue diamond twill smokkr

The second layer of my elevation outfit (over the natural white serk that I wore for my vigil) was a smokkr in blue diamond twill wool. This smokkr is made using the five-panel pattern I developed based on fragments from Hedeby and Birka; for this dress I did not include the dart from the Hedeby fragment.
This garment is totally hand sewn (thanks to Viscountess Whilja and Mistress Caterucia for their help!). The top front is decorated with a tablet woven band, and the bottom hem is edged in contrasting silk.
The straps are made of strips of the same wool as the garment, folded twice to encase the raw edge and then sewn using whip stitch.


Hedeby serk construction

My vigil dress is great for demonstrating the cut of my Hedeby serk because the seam lines show up easily on the white fabric.

This pattern is part of my ‘fragments’ project, where I created speculative patterns based on the diagrams of Hedeby clothing fragments in Inga Hägg’s Die Textilfunde aus dem Hafen von Haithabu.

Hedeby style serk

Full length shot of Hedeby style serk

This dress pattern has two main panels (front and back) with a round neckline and inset sleeves, and two gores on each side:

Detail of sides gores

Detail of sides gores

side gore 2

Detail of side gore

One particularly interesting aspect of the Hedeby harbor finds is the existence of several examples of 10th century pieced sleeves.

left sleeve flat

Back view of the left sleeve, showing three-piece construction.

Right sleeve, showing fit and location of seam

Right sleeve, showing fit and location of seam


My Vigil (food, clothes, etc)

As with all aspects of my elevation, I wanted to add a Norse flavor to the standard SCA event.

To that end, I added a formal welcome from my Laurel, Mistress Taisiya, when His Majesty Sven and Their Royal Highnesses Conrad and A’isha arrived for the invocation of my vigil. This type of welcome and the offering of mead by the Lady of the house is common in early literary and artistic traditions, and it perfectly established the environment that I wanted..

After the welcome, Sven released me as his squire, which was very emotional (yes, I am about to cry in this picture).

Sven releasing me as his squire, with my vigil tent in the background

Sven releasing me as his squire, with my vigil tent in the background

Sven returning the three (wooden) cows that I gave him in 2003 as surety for my squiring oath.

Sven returning the three cows that I gave him in 2003 as surety for my squiring oath.

When I became Sven’s squire I researched early Irish tenant relationships and learned that it was common for a tenant to give livestock to a lord as surety for an oath. Once the oath was fulfilled, the livestock was returned to the tenant; if the oath was not fulfilled the livestock was forfeit. I decided to incorporate that aspect in to my squiring, so I gave Sven a string of three (wooden) cows. When Sven released me he stated that while my path has changing since I swore my oath to him, he considers my elevation to the Order of the Laurel as fulfillment of my oath and returned the cows to me.

Next, Taisiya released me as her apprentice, and then the Herald read the vigil invocation.

Taisiya removing my apprentice belt.

Taisiya removing my apprentice belt.

Thanks to the help of my friend Viscountess Whilja, all of the new garments made for my vigil and elevation are totally hand sewn. In fact, she put aside many of her own projects in order to sew my vigil dress. Thanks Whilja!

I wanted to embrace the tradition of simplicity for the vigil dress, so I chose a fabric of natural wool. However, I did want some depth so I used a diamond twill fabric purchased from Naturtuche (have I mentioned how much I love their fabrics?).

The pattern of the dress is based on preserved textile fragments from Hedeby harbor (evidence for round neckline, inset sleeves, side gores and pieced sleeves) and has parallels to the cut of medieval dresses from Greenland.

My vigil tent was a A-frame style appropriate to the period, and was furnished with a table and several benches, and lit with beeswax candles. For vigil tokens I gave glass lampwork beads.

My vigil book was made by Duchess Anna from the Kingdom of the Outlands, the binding and cover design are based on the St. Cuthbert/Stonyhurst Gospel.

My vigil book

My vigil book

The book table was lit by a Viking Age appropriate oil lamp (a floating wick in a ceramic bowl).

The food for my vigil was cooked on site by Baroness Colette de Montpellier based on recipes from An Early Meal by Daniel Serra and Hanna Tunberg. I greatly appreciate her enthusiasm and willingness to spend the entire day cooking. Everything was delicious – as evidenced by the fact that there were no leftovers 🙂

The menu included:

Roast beef baked in dough, served with berry sauce

Pork loin roll stuffed with pickled kale

Kettle worms (pork and beef sausages)

Pork and wheat berry pottage

Fresh cheese

Aged cheeses (made by Baroness Ceara ingen Chonaill)

Hazelnut treats with fruit jams (cloudberry and gooseberry jams)

Persona Presentation – Danish landowner’s wife 910

191882_3624966113222_1354328457_oBelow is the research for my Persona Presentation entry in Caid’s 2013 A&S Pentathlon. The Persona Presentation category has a two-part format. First, the entrant researches their culture and time period of interest (focusing on activities of daily life) and writes documentation describing the character they will present. This research is provided to the judges so they can learn about the culture and prepare questions. Second, on the day of Pentathlon, you interact with the judges (in persona) for about 15 minutes. I really enjoyed this entry as I had to dig deep in to many aspects of the Viking Age culture so that I could provide reasonable answers to any questions asked, while still remembering the line between what Ciar knows and what Margaret knows about Ciar (for example, during a prep session a friend asked me about my primary protein source . . .  I answered the question before I remembered that Ciar has no idea what protein is because it wasn’t identified and named until the 19th century!).

In order to continue the fun, feel free to post your questions to the comments section, and I will do my best to answer them in persona (well, Margaret will have to help by typing up Ciar’s answers!).


Ciar ingen Dáire is the daughter of a local lord in the region of Osraige, Leinster. From the age of seven to fourteen she was fostered[1] in the home of her father’s overlord, Cervall mac Dúnlainge, King of Osraige[2]. In 885, when Ciar was fifteen, her father followed his overlord’s example[3] and negotiated her marriage to Gunnulf Gunnarson[4], a warrior in service to the kings of Dublin.

In Dublin Ciar and Gunnulf lived in a small house near the king’s residence. It was important for Gunnulf to be close by in case the king needed his warriors, however Ciar found her first experience of urban living a bit claustrophobic and missed the rural environment of her youth[5]. During this period Ciar focused on learning her new husband’s language and culture and bore her first child, a son named Gunnar after his grandfather. Ciar had never met her husband prior to their wedding, however they have grown to respect and love each other. Is has been helpful that Gunnulf is the son of a strong, outspoken woman so he appreciates the same qualities in his wife[6].

In 893, a bloody struggle for supremacy split the Norse settlers of Dublin[7]. After his lord was killed in this struggle, Gunnulf decided to leave Ireland and return to his family farm about a day’s ride from the trading center of Hedeby, Denmark. Ciar was very excited about this move since she would be living on a farm again.

Gunnulf’s father died shortly after their return from Ireland, so Gunnulf is now the local chieftain. Because of his rank he has the largest farm in the village. The farm has several buildings, but most activity takes place in the longhouse, which is located in the middle of the farm. The longhouse is a large rectangular timber-frame building which includes the main living space, a storage room, and a byre for livestock[8]. The floors are packed earth, raised benches[9] run along each side of the living area, and a raised central hearth provides heat and light. A sleeping alcove gives Ciar and Gunnulf some privacy,[10] while other members of the household sleep on the benches in the hall. The interior walls of the longhouse are hung with woven tapestries[11]. The farm has several other buildings, including a weaving shed, a smithy, barns, and a dairy[12].

Their household[13] consists of the following people – Gunnulf and Ciar, their children Gunnar, Gunhild and Gunkil, Gunnar’s wife and baby, Gunnulf’s unmarried sister, a smith and his wife and child, two farm hands, and two female thralls[14]. Gunnar is a warrior who spends most of his time fighting for the kingdom of Jorvík,[15] but he spends some winters at the farm.

The farm is mostly self-sufficient, although they do purchase a few items such as salt, herring, and luxury fabrics. The women are responsible for the production of food and clothing for the entire household, in addition to caring for children and the sick. As the householder’s wife, Ciar is responsible for coordinating all aspects of the domestic sphere; because of her status she is able to delegate the less desirable tasks to the thralls[16]. Ciar is responsible for securing the household valuables and wears a key-shaped pendant hanging from one brooch to symbolize this authority[17]. She also keeps the actual key to their lock box, which holds valuables such as the family’s best clothes and the silver that Gunnulf acquired during his years of fighting.

Cattle are the most important type of livestock on the farm and supply milk, meat, and fertilizer[18]. Oxen are also used as plow animals. During spring and summer the women milk the cows and make butter and cheese. Ciar helps with this work, but she has given Gunhild responsibility for supervising the dairy to teach her the management skills she will need as a wife. Some animals are slaughtered each fall so meat can be preserved for the winter. After the men slaughter the animals, the women of the household are responsible for preserving it using several methods, including smoking, salting, or pickling in brine or whey[19]. All of the women work hard at slaughter time to process and preserve the meat before it goes bad.

They also raise pigs (for meat), sheep (for wool and meat), plus hens, ducks and geese (for eggs, meat and feathers)[20]. During mild weather the livestock are taken out to pasture away from the settlement so they do not destroy the crops[21]. The family has several horses, which are the primary mode of transportation – they can be ridden or used to pull carts or sleighs[22].

When Gunnulf goes into Hedeby he purchases saltwater fish such as herring, which the women preserve by salting[23]. Freshwater fish caught in the nearby river are also eaten[24].

Fields near the longhouse are planted with various crops, including hay, barley, rye, hops and flax[25]. Hay is cut during the summer and stored as winter fodder for the livestock[26]. Barley and rye are eaten as porridge and bread, flax is used to produce linen fabric, and malted barley and hops are used to brew ale[27]. Gunnulf supervises the farm hands that tend these crops and works in the fields himself at planting and harvest times. Root vegetables, cabbage, beans, and peas are grown in plots near the longhouse[28]. Ciar decides what will be planted in each vegetable patch, and the thralls do most of the planting and weeding. During the fall Ciar supervises brewing the ale.

During the summer and fall wild fruits, berries, and nuts are collected and eaten or stored for the winter[29]. Sometimes Ciar and the family spend a day gathering fruit as an excuse to get away from the farm and their normal chores.

Before it can be cooked, grain must be ground by hand using a rotary quern,[30] a strenuous task that is the responsibility of the thralls.

Food preparation occurs at the central hearth of the long-house. The diet varies with the season – fish, eggs, and dairy foods provide the bulk of their calories during the summer, and meat takes center stage in the winter. The centerpiece of a typical meal is stew cooked in an iron cauldron suspended over the fire[31]. The stew contains vegetables and meat or fish, and is sometimes thickened with peas or ground grain to make porridge. Fresh milk is often added to fish soups during the spring and summer. Pan-fried barley bread and spit-roasted poultry are also eaten on a regular basis[32]. Ciar is a talented cook and uses a variety of herbs and spices to enhance the food[33].

Two meals are served each day; the first in mid-morning and the second in the evening[34]. Trestle tables are set up at meal times, and the free members of the household sit on the built in benches of the longhouse. The thralls do not eat with the rest of the household – they eat whatever is left after everyone else has finished. Ciar makes sure that the thralls get enough to eat, although it is mostly porridge rather than meat.

Cloth and clothing production are a never-ending task for the women of the household[35]. The women take over once the men have sheared the sheep and harvested the flax[36]. Wool must be cleaned, combed, spun, dyed, woven, and finally sewn into garments[37]. The production of linen is even more complicated as it requires a multi-step process to remove the fibers from the flax plant before it can be spun in to thread[38]. Spinning is so time consuming that all of the free women spin whenever they aren’t working on another task.

Cloth of linen or wool is woven on a warp-weighted loom[39], and decorative bands and tapestries are woven on smaller specialized looms. Gunnulf’s sister Gytha is the best weaver in the household and she weaves the majority of the family’s cloth. She is currently teaching the smith’s daughter to weave; the child’s first attempts are used as clothes for the thralls. When Ciar accompanies Gunnulf to the market in Hedeby she likes to purchase imported silk to decorate the family’s best garments[40].

The children do not receive any formal education; instead they learn the skills they need in the course of daily life. Each member of the family is responsible for passing on his or her knowledge to the next generation. Ciar’s children are past the age of needing care, but she is happy to help care for her young grandson. As head of their household, Gunnulf is responsible for disciplining the children and thralls[41]. Any conflicts between the free members of the household, or between household members and other villagers, are settled at the local thing[42].

Since returning to the farm Gunnulf has found that he enjoys the quieter life of a farmer, although as a landowner he still has a duty to provide military service to the king of Jutland[43] if needed[44]. Gunnulf takes an active hand in managing the livestock and fields; he is the premier voice in the local thing and also represents their village in the regional thing.

Ciar is a Christian[45] but Gunnulf follows the traditional Scandinavian polytheistic religion and feels particular affinity for the god Thor[46]. During his time in Ireland Gunnulf became convinced in the power of the Christian God, so he does not object to Ciar’s beliefs and prayers[47]. However, Gunnulf expects Ciar to play a role in the local pagan festivals[48], which typically involve animal sacrifices followed by a feast that Gunnulf – as local chieftain – hosts for the entire village[49]. This expectation has been a source of tension in their marriage, but they have reached a compromise where Ciar focuses on the feast preparations and avoids actually participating in the rituals. Whenever Ciar visits Hedeby she seeks out any visiting Christian merchants in the hopes that they might have a traveling missionary with them so she can receive communion[50]. Ciar has tried to instill Christian views in her children and is sad that none of them have embraced her religion.

This spring, in addition to the normal tasks of planting and dairy work, Ciar is preparing for her son Gunkil to leave with his brother for his first experiences as a warrior. She is worried about his safety, but fighting and war are a part of her world and she is expected to accept the dangers without making a scene. She hopes to finish a new tunic for Gunkil before he leaves.

Works Cited

Ejstrud, Bo. “From Flax to Linen: Experiments with Flax from Ribe Viking Center.”Ribe Viking Center and University of Southern Denmark. Esbjerg, Denmark. 2011

Jesch, Judith. Women in the Viking Age. The Boydell Press; Woodbridge, Suffolk. 1991.

Jørgensen, Lise Bender “Rural Economy: Ecology, Hunting, Pastoralism, Agricultural and Nutritional Aspects” The Scandinavians from the Vendel Period to the Tenth Century, ed. Judith Jesch. The Boydell Press; Woodbridge, Suffolk. 129-152

Ó Cróinín, Dáibhí. Early Medieval Ireland 400-1200. Person Education Inc; New York, NY. 1995.

Patterson, Nerys. Cattle Lords and Clansmen. University of Notre Dame Press; Notre Dame, Indiana. 1994.

Roesdahl Else and David M Wilson, ed. From Viking to Crusader. Rizzoli International Publications; New York, NY. 1992.

Schmidt, Holger. Building Customs of Viking Age Denmark. Poul Kristensen Grafisk Virksomhed, Denmark. 1994

Ward, Christie. “Old Norse Names” n.p. Web. 11 Jan 2013.

Wolf, Kirsten. Daily Life of the Vikings. Greenwood Press; Westport, CT. 2004.

[1] Fostering was an important method of developing social ties (Patterson 190).

[2] Patterson 162

[3] Cerball mac Dunlainge allied with Norse leaders and married three of his daughters to Norsemen (Ó Cróinín 264).

[4] Viking age families tended to repeat a common element in their names, ‘Gunn’ in this case (Ward).

[5] Ireland during this period was overwhelming rural with a low population density (Ó Cróinín 103).

[6] Several foreign accounts of Scandinavian women from this period comment on their outspokenness and independent behavior (Wolf 13-14). Irish women also enjoyed a degree of independence (Ó Cróinín 128).

[7] Ó Cróinín 254

[8] Excavated Danish longhouses are generally divided into three rooms – a byre at one end, a living area in the middle and a storage room at the other end. In most examples the living area is between 10m and 15m long and about 6m wide (Schmidt 52).

[9] These benches are made of packed earth with wooden supports, and run along both sides of the longhouse (Roesdahl 138).

[10] Jesch 40-41

[11] Woven hangings or tapestries serve several purposes – they provide decoration, insulation and a show of wealth (Wolf 74).

[12] Schmidt 88 and 160

[13] Households in the Viking Age would encompass a nuclear family plus additional relatives, lodgers and servants, with a possible mean of 10-13 people (Wolf 8).

[14] Thralls (slaves) were the lowest class of society; they had no legal rights and were considered property. Slavery was hereditary in Scandinavia and people captured on raids also became thralls (Wolf 105).

[15] Jorvík (York, England) was ruled by Scandinavians from 867 until 927 but was under constant threat of re-conquest by Anglo-Saxon rulers (Roesdahl 100-101).

[16] Wolf 11

[17] Wolf 13

[18] Jørgensen 130-131

[19] Wolf 82

[20] Wolf 22

[21] This is called an infield-outfield system (Jørgensen 133).

[22] Wolf 91

[23] Roesdahl 142

[24] Some varieties include salmon, perch and pike (Wolf 82).

[25] Jørgensen 135

[26] Jørgensen 134

[27] Wolf 82

[28] Roesdahl 142

[29] Apples, pears, cherries, plums, blueberries, cloudberries, raspberries, blackberries, strawberries and hazelnuts all grew wild in Scandinavia (Wolf 83).

[30] Roesdahl 243

[31] Roesdahl 141

[32]Cauldrons made of iron, clay or soapstone and iron frying pans and roasting spits have been found in Viking Age archeological digs (Roesdahl 141). The specific dishes described are conjecture based on these utensils and the foods available.

[33] Cumin, horseradish and mustard were preserved in the Oseberg ship burial, and a variety of herbs – including parsley, dill, mint, marjoram, thyme, and garlic – were available (Wolf 83).

[34] Wolf 62

[35] Based on experiments at the Ribe Viking Center, making a single linen shirt took approximately 350 hours of labor. 85% of the time was devoted to spinning and weaving so the time devoted to constructing woolen garments would be comparable (Ejstrud 79-80).

[36] Wolf 39

[37] Wolf 11

[38] The steps include drying the flax, rippling (to separate the seed capsules from the stalks), retting (to loosen the fibers), drying and breaking the stalks, scutching (to remove the broken stalks), and heckling (combing the fibers in to spinnable bundles) (Ejstrud 9-11).

[39] Loom weights are common finds in Viking Age settlements (Roesdahl 143).

[40] Roesdahl 143

[41] Flogging and mutilation are described as appropriate methods of punishing thralls (Wolf 118).

[42] The thing was a judicial assembly. The local thing would include of all free, adult, able-bodied men and was a forum for decision making and conflict resolution (Roesdahl 120). The local thing might address pasture rights, disputes between villagers, and set penalties for crimes against people or property. There were also regional things – comprised of local chieftains – which were responsible for coordinating defense and resolving disputes from local things (Wolf 116).

[43] The first conclusive record of Danish unification is the reign of Harald Bluetooth in the mid tenth century (Roesdahl 35) however records indicate royal authority over Hedeby from at least 850 (152). Records of Danish rulers from this period are incomplete but it appears that various regions of Denmark were ruled independently by local kings – I have chosen to assume that one king ruled the Jutland peninsula.

[44] All free men were expected to own weapons (Wolf 121). The duty of landowners to provide supplies and/or military service is called leidang (Roesdahl 38).

[45] Ireland was converted to Christianity by the sixth century (Ó Cróinín 28)

[46] Thor was the deity favored by free farmers (Wolf 156).

[47] Some Scandinavians exposed to Christianity simply incorporated the Christian God as another in their pantheon (Wolf 148).

[48] The three primary festivals are in the fall after the harvest, at mid-winter, and at the beginning of spring (Wolf 157).

[49] Roesdahl 148

[50] The first Christian church in Hedeby was established around 850, primarily to minister to Christian merchants. It appears that this church was disbanded shortly after the founding monk’s death in 865 and no further missionary work is recorded in Hedeby until 934 (Roesdahl 152-153).