SCI Greek Discovery of Iceland Supported by New Evidence [Ancient Greece]

Melodi

Disaster Cat
Unless an ancient Greek coin hoard, burial, or other item is found in Iceland this can't be verified but I suspect it is likely to be true, for the same reasons that Nightwolf has always accepted the Brendan Voyages to be accounts of an actual trip to North America by someone who made it there and back. In the case of the Greeks, linguistics and descriptions are used, in the Brendan voyages, there are descriptions of things one only really sees in Iceland and some of the transpolar routes to North America.

The ancient Greeks also knew the Earth was round and even had an astonishingly close to an accurate idea of its size (not exact but almost). I'm going to keep watching this story because as I always say: "in archeology, it is hard to find evidence of something you are not looking for."
Greek Discovery of Iceland Supported by New Evidence
By
Paula Tsoni
-
Jan 19, 2021
Greek discovery of Iceland supported by new evidence.
The glacier lagoon Jökulsárlón in southern Iceland brings to mind Pytheas’ description of the “island with ice floes close to it”. Credit: Calistemon / Wikimedia Commons
The Greek discovery of Iceland more than one thousand years before the Vikings is supported by new evidence published in the December 2020 issue of The Housman Society Journal.
Based on an essentially linguistic hypothesis of his own inspiration, Dr. Andrew Charles Breeze pens the latest attempt to shed light on the mystery that surrounds the exact location of the legendary Thule — the world’s northernmost land discovered by ancient Greek geographer, astronomer and explorer Pytheas of Massalia, around 300 BC.
The philology professor at the University of Pamplona, Spain, known for his expertise in historical linguistics, appears convinced that the “island with ice floes close to it” which took Pytheas six days to reach sailing from the north of Britain, can now finally be acknowledged.
“Greeks not only reached India with Alexander, but also discovered Iceland with Pytheas,” he tells Greek Reporter as he starts to unravel his theory.
Long-standing debate
Dr. Breeze compares the old legend of Thule to those of Atlantis or El Dorado.
Pytheas’s original account of his voyages from his hometown of Massalia (today’s Marseille) in Southern France, to Britain and beyond, although well known to ancient scholars, is completely lost —most likely during the fires that destroyed the Library of Alexandria in Egypt.
This is why the scientific community has been struggling for centuries to match the northernmost destination of the famous traveler with an exact location, guided by the rare surviving quotations of his work in later writers such as Strabo, Plinius, and Diodorus of Sicily.
“They call this island Thule, and writers like Vergil and Tacitus and Juvenal use Thule rather vaguely, for somewhere at the end of the known world.
“There have been centuries of argument on where Thule was. Most people say Iceland; some, the Faroes; others, Norway, yet others, the Shetland Isles”, Dr. Breeze explains.
He argues, however, that the key to solving the mystery is a linguistic approach to the matter, and contends that the ancient name given to the island by Pytheas suffered scribal corruption through the centuries to the point that it became unintelligible.
“The trouble is that Thule (or Thyle) means nothing. Emend to Greek Thymele, by adding two letters between the two syllables of the word, and it makes sense. Thymele means ‘altar slab; altar’, and is a common word in ancient Greek”, Dr. Breeze points out.
Mystery solved
In his paper, the professor supports the idea that “the term Thymele was suggested by the island’s south coast, with high and level cliffs of volcanic rock, seen as resembling a Greek temple’s thymele or altar; perhaps the one in the temple (excavated after World War II) at Marseille, where Pytheas came from.
“His name Thymele, early on, lost a syllable through scribal error, and by the time of Vergil (d. 19 BC) and Strabo (active after 21 AD) had become Thyle or Thule.”
Greek discovery of Iceland supported by new evidence
Mist and clouds over the steep cliffs,, black volcanic sand beach and the sea near Mælifell, Iceland. Credit: Alexander Grebenkov / Wikimedia Commons
As he envisages Pytheas on his first sighting of Iceland, Dr. Breeze believes that “when Pytheas and his men saw the great mass of Iceland arising on the horizon, with clouds and mists rising from it, and perhaps columns of smoke and ash from Hekla and other volcanoes, he thought of the altar in a Greek temple, with fire on top and vapors rising from animals sacrificed there.
“The scribes who copied his work then made mistakes. Letters were lost. Meaningless Thule was the result.”
The paper adds that the case is strengthened on learning that “ancient altars could be immense. The one at Pergamum was forty feet high; others at Parium (near the Hellespont) and Syracuse were said to be two hundred yards long.”
Greek discovery of Iceland supported by new evidence
The glacier Jökulsárlón bears a striking ressemblance to a Greek altar slab, or “Thymele.” Could Pytheas have seen a similar formation as he approached Iceland 2,300 years ago? Credit: Christian Bickel / Wikimedia Commons
Dr. Breeze says he has already discussed the paper with other classicists and academics at English universities, who certainly thought the suggestion plausible.
“If the hypothesis is right, after more than twenty centuries the Greeks can be recognized as Iceland’s first discoverers, a thousand years before the Vikings.
“The voyage of Pytheas for six days across the North Atlantic was quite as heroic as anything by Columbus. Greeks can feel proud that it was they, and not the Vikings, who were the first to set foot on the soil of Iceland.” Dr. Breeze concludes.
 

bw

Fringe Ranger
Gotta say this new evidence is pretty thin.

Might be instructive to see both versions written in Greek. Would help in understanding the hypothetical transcription error.

Thule: Θούλη
Thymele: θυμέλη
 
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Grumphau

Veteran Member
There are only so many places north of Britain. I'm not sure how long it takes to sail from Scotland to Iceland, but it seems to me that this is as plausible as anything, maybe even likely.
 

Melodi

Disaster Cat
Nightwolf said this has been suspected for many years, he said now it would be wise to start testing things like "iron nails" and other obviously European artifacts to see if they are actually "older" than the Norse.

I mean they recently proved the Norse were there at least 50 years before the Sagas say they were, a farmstead/hunting lodge was excavated and the DNA recovered showed it was at least 50 years older than the written records.

Another place to look for written sources on Iceland might be the Vatican Library as well as some of the remaining ones from Ancient Rome (Eastern and Western Empires).

Nightwolf had a friend a few years ago working on the translations of the Roman archives (which may take several generations) and found an honest to goodness proposal by a military weapons specialist for a modern style internal combustion engine that would have worked!

But his superior wrote back and said the idea was just too "out there" and to send back something "he could use now," not some crazy and unknown project.

Sadly I don't have a link other than Nightwolf and I don't think this has ever been published but I have no reason to doubt it, I've seen what for all the world looks like "Gatling guns" using cross bows on wooden Roman ships recovered from the Rhine.

It would not have taken very much more technology to have attached a small engine to automate them, and then there is always "what really was Greek Fire anyway?"....
 

crossbowboy

Certifiable
The technological superiority of Whackanda begins AFTER all the whites have been killed, duh.

Space travel within 3 or 4 days, guaranteed! Don't even start me on the medical care...

I'm just waiting for Grampa Joe to discover Iceland. Won't that be something!
 

Sebastian

Sebastian
Nightwolf said this has been suspected for many years, he said now it would be wise to start testing things like "iron nails" and other obviously European artifacts to see if they are actually "older" than the Norse.

I mean they recently proved the Norse were there at least 50 years before the Sagas say they were, a farmstead/hunting lodge was excavated and the DNA recovered showed it was at least 50 years older than the written records.

Another place to look for written sources on Iceland might be the Vatican Library as well as some of the remaining ones from Ancient Rome (Eastern and Western Empires).

Nightwolf had a friend a few years ago working on the translations of the Roman archives (which may take several generations) and found an honest to goodness proposal by a military weapons specialist for a modern style internal combustion engine that would have worked!

But his superior wrote back and said the idea was just too "out there" and to send back something "he could use now," not some crazy and unknown project.

Sadly I don't have a link other than Nightwolf and I don't think this has ever been published but I have no reason to doubt it, I've seen what for all the world looks like "Gatling guns" using cross bows on wooden Roman ships recovered from the Rhine.

It would not have taken very much more technology to have attached a small engine to automate them, and then there is always "what really was Greek Fire anyway?"....
one of the Roman Emperors I forget which forbade his engineers to build cranes after an earthquake, wanted full employment.
 

Housecarl

On TB every waking moment
IIRC decades ago there was a report of a Roman merchant ship found off the coast of South America. IIRC it was either on the Brazilian coast or the River Platte.
 

tanstaafl

Has No Life - Lives on TB
Ah, but how many people know that even up to the 1970s mapmakers were still putting some their geographical features in the wrong places? Not off by far (with the errors mostly measured in feet rather than many miles), it's true, but nonetheless until GPS and other satellites came along I seem to recall they didn't have the width of the Atlantic quite right. Also keep in mind that the British were actually very close in getting the elevation of Mt. Everest right using not much more than sticks and optics (admittedly very sophisticated sticks and optics).
 

northern watch

TB Fanatic
Thule Identified

Adrian C Grant

The Faroes: The Island of Thule Identified

by and © Adrian C Grant, Scotland 7/12/2016

Claudius Ptolomeus (otherwise known as Ptolemy) was a geographer who lived and worked in Alexandria, flourishing in the middle part of the second century AD. Although it should be noted that we have no evidence that Ptolemy himself drew maps, he is famous (inter alia) for the early maps of Scotland drawn by others based on the coordinates of Latitude and Longitude which he specified for Scotland's capes, bays, river mouths and settlements. He also described the pattern of tribal occupation. As well as information from the Roman occupiers of what is now Scotland he also had access to information deriving from the voyages of discovery (c325 BC) of the Marseilles-based Greek explorer Pytheas.

We should begin by considering how Ptolemy developed these figures. Most observers are of the view that Latitude was estimated from the length of the day, but the gnomon was also in widespread use - and where this was the case there should have been little trouble in observing the angles directly to a fair degree of accuracy. Indeed the Greek Eratosthanes, also based in Alexandria, had calculated the circumference of the earth to a truly remarkable degree of accuracy some time around the year 240 BC - some 360 years before Ptolemy's time. Whether a gnomon was available to Pytheas I cannot say, but, carefully measured day length would have been a good start.

A good indication, however, of how imperfect the latitude information with which Ptolemy had to work was may be gained by his specification for Morecambe Bay - which he defines at 58 Degrees 20 Minutes N. It is in fact 54 Degrees 05 Minutes N - an error of 4 Degrees and 15 Minutes ie 295 miles (475km). Ptolemy also felt bound by the "well known fact" that the island of Thule was at 63 Degrees N. This, coupled with his misinformation about eg Morecambe Bay, led him to a complicated process of recalibration to make Scotland fit into the space available. The net result was to rotate Scotland by about 90 Degrees to make it all fit in .

The problem of Longitude was much different. Solving the problem resisted the lure of huge rewards offered By many monarchs into the 1700's. Ptolemy's 0 Degree was based on the so-called Fortunate Isles or Isles of the Blessed - and there is to this day substantial dispute as to whether these might be supposed to be Madeira, the Canaries, Cape Verde or even the Azores. However it may be that we can narrow this down. Christian Marx (Survey Review (2014) Vol 02 pp 231 - 244) has done the most effective job yet in trying to undo Ptolemy's recalibration. He has positively identified an island Ptolemy calls Aebuda as Islay in the Inner Hebrides. Ptolemy places Islay at 15 Degrees E of his Prime Meridian, while we define its longitude as 6 Degrees West of Greenwich. This should make the Fortunate Isles around 21 Degrees west of Greenwich - roughly half way between the Canaries (which stretch as far west as nearly 18 Degrees) and the Cape Verde islands (whose most easterly point is about 22 Degrees 30 Minutes) illustrating the basis of the confusion and the level of inaccuracy involved.

Any places further east of Jura have suffered even more badly from Ptolemy's recalculations. Thus the Orkneys and the Isle of Lewis are shown as having the same Longitude - 30 Degree East of his Prime Meridian. The Orkneys are actually centre on 3 Degrees W - of Greenwich and Lewis 6 Degrees 45 Minutes W. If Ptolemy's 30 Degrees E really corresponded to 3 Degrees W - then his Prime Meridian should be substantially beyond the Azores. If 6 Degrees 45 Minutes W - were correct then the landfall for the Prime Meridian would be on the north coast of Brazil!

We must presume therefore, that the Longitude which Ptolemy offers to us is itself a calculation based on (i) stadia (units of length), (ii) estimates of the distance coverable by "a day's sailing", (iii) where feasible, triangulation and (iv) his system of recalibration - which will have served also to confirm and/or refine the Latitude.

As we have seen, one of Ptolemy's axioms was his information from Pytheas that Thule was at 63 Degrees N. As of today it seems that everyone with an opinion supposes "The Island of Thule" to be unreal + mythical. I decided to look into this.

I started by plotting out Scotland for myself, including Thule, using the graticule developed by Barri Jones and David Mattingly ("An Atlas of Roman Britain" 1900 p19) which was good enough for Alistair Strang to use in his own paper (Britannia Vol. 28 (1997 pp 1 - 30).



1611385339875.png

Ptolemy is remarkably detailed about the dimensions of the island of Thule :

The part of this which extends much toward the west is in 29 Degrees 00 63 Degrees 00
that which is farthest eastward is 31 Degrees 40 63 Degrees 00
that which is farthest northward is 30 Degrees 20 63 Degrees 15
that which is farthest southward is 30 Degrees 20 62 Degrees 40
the middle is in 30 Degrees 20 63 Degrees 00

(from http://roman-britain.co.uk/ptolemys-geography.htm, accessed 21/10/16)

I think that these numbers are Ptolemy's calculations. what he really had (from Pytheas) was (a) the identification of 63 Degrees N and (b) estimates of the number of stadia North/South and East/West. From these he derived the numbers he presents to us.

We can "undo" Ptolemy's local calculations quite easily. Ptolemy reckons the "width" of Thule (North/ South) is 35 Minutes of latitude corresponding to just over 40 miles (65km). Using the graticule we can estimate the "length" (East/West) at about 5/3 of this - ie about 67 miles (108 km).

By looking at Ptolemy's other locations we find that Thule is directly North of the Island of Dumna.

Christian Marx’ transformations shows that there is no doubt that Dumna is Lewis and Harris in the Outer Hebrides. Strang (op. cit.) was already of this view.

So we need to look for an island due north of Lewis measuring 40+ miles by 65+miles......

The Faroes are of the right size and almost exactly in the right place.

The Faroes actually stretch from 61 Degrees 20 N to 62 Degrees 20 N (66.5 miles) and (from the Greenwich Meridian) 6 Degrees 14 Minutes West to 7 Degrees 40 Minutes West (46.5 miles - c40 miles if the island of Mykines is excluded). So Pytheas' estimate of Latitude (which is supposed to have been calculated from length of daylight only) is strikingly exact. As for his longitude we have already noted that the Faroes are indeed due North of Lewis - so whatever the basis of the errors with regard to Ptolemy's Prime Meridian there may be have been applied consistently in both cases

There are two obvious problems with this identification:

(1) Like Scotland, Ptolemy has rotated the Faroes by 90 Degrees.
I have no doubt that this is a product of the same recalibration process which Ptolemy used for places in Scotland. Thus his 450 year old data - the raw distance numbers (of stadia) - have been transposed.

(2) Ptolemy understood Thule to be a single island, but the Faroes are an archipelago.
Here there are two possible ways to explain this away. The fjords in the Faroes are mostly exceptionally narrow, so Pytheas may not have spent sufficient time exploring to spot this. Even today it is only a close inspection on eg Google Earth which will allow the viewer to notice that the northern group of islands are not one single landmass. The alternative is that at some stage over the 450 years some copyist scribe whose work Ptolemy came to rely on failed to make a word plural.

One objection which some people have made is that if we choose to consider Thule not to be due north of Lewis but rather due north of Orkney, then the "obvious" conclusion should be that Thule should refer to the Shetland Islands. I think that this fails on three grounds.

(1) The North of Shetland is less than 61 Degrees N making for what would have been a far more substantial error on Pytheas' part.

(2) While, like the Faroes, the Shetlands are just short of 70 miles long, they are a mere 20 miles east to west, half the breadth of the Faroes and a far more substantial discrepancy to explain away.

(3) Unlike the Faroes, there is no way any explorer could fail to notice that the Shetlands are an archipelago

The Faroese People may thus be delighted to have their history extended by about a millennium - from the c600 AD, the current starting point when Irish Monks are supposed to have landed, back to c325 BC when we can say with confidence that Pytheas identified them, named them (as Thule) and recorded their location and size with a truly remarkable degree of accuracy

(99+) (PDF) Thule Identified.pdf | Adrian C Grant - Academia.edu
 
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northern watch

TB Fanatic
Ok, what I learned from Thule Identified is that the Irish Monks are supposed to have landed on the The Faroe Islands about 600 AD. This makes the Brendan Voyages seem not so far fetched as the Irish Monks were sea travelers
 

tanstaafl

Has No Life - Lives on TB
"... from the Roman occupiers of what is now Scotland ..."

As far as I know (of course, I could be wrong), while the Romans may have been in Scotland off-and-on they never really conquered it and/or occupied it. That is, they sent troops in several times but I don't think they ever established long-lasting outposts and Romanized towns (which is how I would define an occupation). They eventually gave it all up as a bad cause and put up Hadrian's Wall, which last I heard general historical consensus accepts as the farthest western expansion of the Roman Empire. It would be a bit like historians thousands of years from now claiming the American Empire included Iraq and Afghanistan, although I doubt many people today would take that claim all that seriously (and I imagine even US troops stationed in either country would have some skepticism just how successfully those countries were "occupied").
 

Melodi

Disaster Cat
It was recently discovered in those Roman archives gradually being translated, that the Romans had a plan to invade Hibernia aka Ireland but obviously decided that it just wasn't worth it, probably after their experience in Scotland.

However, recent finds near Dublin (no link sorry but I think I posted them here at the time) showed a great deal more Roman objects and artifacts than expected. It seems the elites of "Hibernia" were just as eager for all those Roman luxury goods as those in England, Scotland or even Scandinavia.

The Roman pattern seems to have been - hook the local Big Boys into getting addicted to Roman Wines, Olive Oil, Silver Plate,and even indoor heating; then make alliances with those elite families then eventually exploit local power troubles and use them as an excuse for an invasion if the time was right to try and conquer a new colony and put in a client king.

They did this in Britannia, invaded at the "request" of a deposed Princeling, and that was their pattern pretty much all over the edges of the Empire - but after Scotland,I think they realized some areas just were not worth it (Northern Germania too).
 

northern watch

TB Fanatic
ABTB70DE05D317B43EFE5EBF5B3EF9779170093E153E41B6FE9230302BCAA163726


Kallur lighthouse on Kalsoy, one of the Faroe Islands
Kalsoy is among the northernmost of the Faroe Islands. High, steep cliffs run along the west shore, but the eastern slope is gentler and is home to four small villages. The lighthouse at Kallur, seen here, is on the northern tip of the narrow isle, with a counterpart lighthouse on the southern tip. About 100 people live on the island, vastly outnumbered by the various marine birds that roost here, including 40,000 pairs of Atlantic puffins.

Since 1948, the Faroes have been a self-governing entity within the Danish Kingdom. The islands’ population relies on Denmark for military and police functions, but trade and other civic actions are governed by the islanders.
https://www.bing.com/images/search?...Marco Bottigelli / Moment / Getty Images Plus
 

northern watch

TB Fanatic
Faroe Islands

Archaeological evidence shows settlers living on the Faroe Islands in two successive periods before the Norse arrived, the first between 300 and 600 and the second between 600 and 800.[16] Scientists from the University of Aberdeen have also found early cereal pollen from domesticated plants, which further suggests people may have lived on the islands before the Vikings arrived.[17] Archaeologist Mike Church noted that Dicuil (see below) mentioned what may have been the Faroes. He also suggested that the people living there might have been from Ireland, Scotland, or Scandinavia, possibly with groups from all three areas settling there.[18]

A Latin account of a voyage made by Brendan, an Irish monastic saint who lived around 484–578, includes a description of insulae (islands) resembling the Faroe Islands. This association, however, is far from conclusive in its description.[19]

Dicuil, an Irish monk of the early ninth century, wrote a more definite account. In his geographical work De mensura orbis terrae he claimed he had reliable information of heremitae ex nostra Scotia ("hermits from our land of Ireland/Scotland") who had lived on the northerly islands of Britain for almost a hundred years until the arrival of Norse pirates.[20]

Norsemen settled the islands c. 800, bringing Old West Norse, which evolved into the modern Faroese language. According to Icelandic sagas such as Færeyjar Saga, one of the best known men in the island was Tróndur í Gøtu, a descendant of Scandinavian chiefs who had settled in Dublin, Ireland. Tróndur led the battle against Sigmund Brestursson, the Norwegian monarchy and the Norwegian church.

Faroe Islands - Wikipedia
 

Housecarl

On TB every waking moment
And for a slight tangent.....

Cats - Did Ancient Greeks take Cats to the Celts? - Massalian Trade Contacts
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•Dec 21, 2019

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Dr Raoul McLaughlin
7.28K subscribers
RT 9:46
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Celtic Irish Cats
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•Dec 24, 2019

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Dr Raoul McLaughlin
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Pangur Ban - Celtic Irish Cat
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•Dec 24, 2019
RT 3:51
View: https://www.youtube.com/watch?v=j9YijEdOIsM
 
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Melodi

Disaster Cat
When Nighwolf was researching his novel retelling the Cattle Raid of Coolie (the Great Irish Epic that survives) he discovered that the same word in Old Irish for Cat also means Pine Martin. This is one reason for some of the old laws in both Ireland and Wales (also Celtic Speakers) describing the cat who has value and therefore their owner gets compensation if they are killed, as "a cat who both purrs and mews."

It seems that Pinemartins were also kept as pets before felines came into Ireland and Nightwolf chose to have Queen Mauve's "Cat" be a Pine Martin. But another person in her eventual retinue has study in Britain where the Romans had brought cats (this is early Iron Age around St. Patrick's period) and she has a feline type of cat.

Early felines had a very high value, if someone killed a cat they had to pay the owner the price of a sheep or the cat's weight in silver (or something like that, anyway think at least 100 dollars plus in today's money which most people didn't have).

But they had to be cats that both "purred and meowed."

Now that we know the Romans were freely trading with the Irish, I suspect that Cats may have made it over sooner than we thought to Ireland - there is no evidence (so far) for cats here in the Bronze or Hellenic Greek periods that I know of.

The history of cats is really fascinating, with some of the most recent genetic research showing that early domestic Cats in China and Asia may have come from a different subspecies than modern cats, but they were replaced gradually (and probably interbred because cats do that) by the domestic cats of the Egyptians.

I am kind of fuzzy (and I think the research is too, this is an on-going project) on the long-haired cats in what is now Turkey.

In our retelling of Gilgamesh (modern Iraq/Turkey) the local cats are the long-haired ones but a Priest who studied in Egypt as a young man was given the rare gift of a pair of the royal Eygptian short-haired cats and goes around with pride of little kitties everywhere.

We did this partly because the Summarians class lions as dogs rather than cats, and lions are a huge part of the Ancient Epic (Gilgamesh is associated with the Lions as is Enkidu). We wanted someone in the book with an understanding of small cats who realizes how much like cats the lions actually are, even if this was not the opinion of his contemporaries.
 

northern watch

TB Fanatic
THE VOYAGE OF ST BRENDAN/BRENDAN THE NAVIGATOR

Michael Murray

St Brandon was a fifth century Irish priest, a Kerry man by birth. His brother was bishop of Tuainn-Muscraighe, and his sister abbess of Annadown. He was mostly based at the monastery of Clonfert.

It is recorded he under took two voyages, the first apparently unsuccessful; the second (565 to 573AD) is recorded as The Voyage of St Brendan. The tale was written in Latin, it is thought in the ninth century. Many have taken the tale to contain the basic elements of real voyage; the destination a matter of speculation. Some suggested Madeira; others the Canary Isles; some even suggested the Antilles. Tim Severin, noted explorer, suggested the first landing in the Americas. He sought to prove this by undertaking a similar voyage following what is known as the ‘stepping stones’ route: following trade routes to, amongst and beyond, the islands of the Hebrides, Orkneys, Shetlands, Fair Isle, then Iceland, Greenland to Nova Scotia. It was suggested that for the journey to be successful would have needed exceptionally warm periods. Recent work on climate change has suggested that during and immediately following the Roman period was a particularly warm period. The Romans at last left Britain in 410, so this would suggest a possibility.

However philologists have noted a great many similarities between events and places in St Brendan and other voyage tales of a similar period of record.

The tale is divided into twenty-nine chapters of varying lengths.

Chapter 1 St Barrid arrived, and told of a voyage to the Island of the Paradise of the Saints. Brendan was prompted to find it also.

2 He assembled fourteen monks to accompany him.
3 They fasted for forty days at three-day intervals, to prepare.
4 They visited St Enda for his blessing.
5 Three latecomers begged to be admitted to the group.
6 They set sail. Their first sighting was an island with a dog which took them to a hall with no one people but food laid out. One of the latecomers was tempted to steal, by a devil.
7 The latecomer was exorcised and the devil expelled, but the man died and was buried there. The sailed again,
8 They landed at another island where a young man brought them bread and water. They sailed on.
9 They sailed long, then found an island of flocks of huge docile sheep. It was Maundy Thursday, they stayed until Easter Saturday. A man suddenly appeared, hereto known as ‘the steward’, and informed them they were to go to the next island for Easter Monday and the Resurrection, then to sail to a further island, an island of birds, for Pentecost.
10 On their journey to the next island they beached on a low island. When lighting a fire there it suddenly sank – it was a whale: Jasconius.
11 They arrived at the next island, a paradise of birds, which all sang psalms and praised God. One bird flew down to Brendan and told him they were fallen angels God had shown mercy to.
12 They sailed for a long time before arriving at a further island where they were met by members of the silent order of St Ailbe. They feasted with them.
13 After Epiphany they sailed on, another long journey. They arrived at an island full of fish; the spring water, however, was too rich and they fell asleep for days.
14 They sailed on again over a ‘curdled sea’.
15 They found themselves once more at the island of sheep, re-encountered Jasconius, and the further island of birds. This time they told him he was to voyage for seven years in order to prepare himself and his crew. That each Maundy Thursday was to be spent on the island of sheep; each Easter was an encounter with the whale Jasconius; from Easter Sunday to Pentecost on the Island of Birds, and each Christmas with St Ailbe.
16 They journeyed on again. Their boat was approached by a fierce sea creature; another came and fought with it. They ate the torn apart sea beast.
17 They found island of ‘compartments’ where three groups of young, older and elderly monks lived apart from each other. They communicated to each other by singing hymns. The second latecomer left the boat here.
18 They were found by a huge bird carrying large grapes. They landed on the island of large grapes; they stayed there for forty days.
19 They sailed on and were chased by a flying gryphon, which was killed by the previous grape bird.
20 They arrived at St Ailbe’s. They celebrated Christmas there.
21 They set sail on a ‘crystal clear’ sea.
22 They passed a silver pillar in the sea, wrapped in a kind of net.
23 They passed an island of blacksmiths, who threw slag at them.
24 They passed a volcano island. It was a portal of hell. They lost their third latecomer there.
25 They came across Judas Iscariot on a rock in the sea: God allowed him Sundays free from Hell, and he spent it there. The sky was full of devils come to reclaim him, but Brendan intervened and gained him some respite.
26 They came across an island where lived Paul the Hermit, clad only in hair. He told them how he too sailed out on a similar voyage.
27 They returned to the isle of sheep, Jasconius, and the isle of birds.
28 They arrived at the Promised Land of Saints.
29 They returned home. Brendan died.

End of Part 1

(99+) (DOC) The Voyage of St Brendan | Michael Murray - Academia.edu
 
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northern watch

TB Fanatic
THE VOYAGE OF ST BRENDAN/BRENDAN THE NAVIGATOR

Part 2

In the Voyage of St Brendan we see maybe see parallels with both The Odyssey, and Sinbad (a Persian name for dweller on the River Sind; no tale has yet been found of Sinbad in Persian): the whale-as-island does not seem to occur in Homer, but it does in Sinbad; all three texts do have an island where the inhabitants throw rocks etc out to sea at the boat – in Sinbad and Homer this is a blinded giant, in Brendan they are forge-workers. It is possible to see the water of sleep in Brendan as an equivalent to both the adulterated food that changes the crew’s natures, in Sinbad, and the Lotus eaters in Homer. I wonder whether the island where the third crew member is lost to hell, can be seen in Homer as the episode where Odysseus contacts the spirits of the dead, and Sinbad joins the dead in the grave-pit with his wife’s body. The grazing animals occur in all three texts: the quiescent sheep of huge size on Brendan’s island of sheep; the oxen of the sun in Homer; and the sheep bodies used to gather the jewels in Sinbad. I wonder if this is too fanciful a connection, though. The whale-as-island (Jasconius) only occurs in Brendan and Sinbad, but is an important element in both, occurring several times in each text.

At first I thought there must be a template these writers used, a wonder-voyage template, or at heart an Ur-voyage all these was based on. Then sense woke up and, well, writers, storytellers riff on what has gone before, and combine elements from other stories. And then there are the complications of time: transmission problems of who recorded them, why, where, and how. All these add their element, some small, sometimes re-casting the entire piece into another form.

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In the twelfth century Irish Book of Leinster several other such wonder-voyagers are recorded, they are known as the immrama. Of the seven officially recognized immrama only four seem to have come down to us: The Voyage of Bran; the Voyage of Maelduin; the Voyage of the Boat of Hui Corra; and the Voyage of Snedgus and Mac Riagla. There is also a parody of the genre, in the Aislinge of Meic Con Glinne.

The Voyage of St Brendan was a Latin tale, and recorded elsewhere. It spread surprisingly quickly; versions have been found in Dutch/Middle High German shortly after composition; also we find it in Venetian; Anglo-Norman; Occitan/Catalan; Norse and in Caxton’s ‘Golden Legend’. That is just two hundred years’ worth of published versions.

In the Journal Modern Philology (Vol 15, Number 8 -1917) William Flint Thall gives a very welcome examination of the phenomenon of immrama, and possible influences upon their conception.

It has been speculated that the oldest of the immrama is the Maelduin tale; linguistically, however, the early sections of Hui Corra win out. The oldest complete immram is Maelduin.

Many of the immrama share episodes:

Maelduin and Bran share episodes with – the Isle of Laughter; the otherworld Queen, drawing the hero to her with a magic ball of yarn.

Maelduin and Hui Corra have the Isle of Laughter; the isle of Weeping; the hell-miller; the female water woman; wonderful apples; an isle of compartments; an pedestal isle; a rainbow river; a silver pillar in the sea.

Bran and St Brendan have a four-footed isle (?); birds who sing the hours; mention of one hundred and fifty islands.

Maelduin and St Brendan have the three latecomers who are lost.

Maelduin and Bran have an isle of singing birds; walled isle of monsters.

Let us look at the Voyage of Bran: Bran sailed to, some have it Tir na N’Og, the isle of eternal youth; in some versions it is the Isle of Women. The tale opens with Bran dreaming of a beautiful woman telling him where all beauty, joy and lasting life is to be found. Bran visits the court, there a woman sings and brings back to him his dream. He and his companions sail to find it. As they sailed they met hero Mannanon mac Lyr on a chariot. He explained that the sea was a vast meadow, and that other but invisible charioteers were racing around. They saw an island full of laughing people, they lost a companion there.

On the way there he lost a crew member on the Isle of Laughter. On his return journey he collected the lost man. There is a looping round here, by design, and what it loops around is the central episode of residence upon the Isle of Women. The boat arrived at its destination but the crew after their experience with losing a crew member on the Isle of Laughter, were reluctant to go ashore; they was pulled ashore by a magical ball of yarn (‘clew’).

After a year the crew eventually grew homesick and resolved to return, the Queen was reluctant to release them. As they left she threw something to them, this time a curse. Both yarn and curse had magical properties. This is a framing of the central episode of residence.

It ends with Bran and his crew unable to land back in Ireland: it was a year’s trip outside normal time scales: they arrived back a hundred year’s later as legends of themselves only; they would become ashes if they set foot back on land again.

Let’s look at that again:

They set sail from old Ireland

They left a crew member on the Isle of Laughter.

The boat arrived at Tir na N’Og, and the crew were reluctant to go ashore; the Queen pulled Bran ashore by a magical ball of yarn.

They spent one year ashore: time out of time.

c) The crew eventually grew homesick and resolved to return; the Queen was reluctant to release them. They left. She cursed them.

b) On the return journey the collected the man from the Isle of Laughter.

a) They returned to Ireland but could not land.

This is a three-part framing (a, b, c - c, b, a) of the central episode of residence, d. What is also noticeable is that a, b and c are repeated in reverse order after the crux, or ‘turn’ at the centre/heart of the tale. This is classical ring structuring. Also, the central part is succinctly framed: the Queen throws a ball of yarn, it is magical and pulls them to shore. On leaving the Queen throws them something else, a curse, with its own magic as we see at the end of the tale.

There are three points in the Voyage of Bran where the supernatural intrudes: at the beginning, in dream; at the centre, the Isle of Women; and at the end, where the voyagers are unable to return to shore. There is the crew member to the Isle of Laughter on the outward journey, who is retrieved on the return journey. This rings it all together very succinctly. Not only is the tale genuinely a ring, but also the parallels worked chiasmically.

So let’s look at it again: the journey to the Isle of laughter is quite joyous, full of optimism and promise, After leaving their comrade the crew are downcast, the leaving behind has altered their mood and purpose. When they arrive at the Isle of Eternal Youth they are reluctant and wary. The first half of the journey is its own ring. And similarly with the latter half: the moods of the latter half mirror the first, starting off home downcast, and the latter part more positive and upbeat. The central part of the residence on the Isle could be elaborated upon into a chiasmic structure based around the joy of welcome, and the withdrawal in their needing to know their families in Ireland are safe. Its own ring. There is a latent moralistic or learning structure here: the value of family, the necessity of responsibility, maturity and duty; that without the anchor of family, duty etc one would be rootless, drifting, without home or land. Once again we find here the equation (itself a chiasmic form) of the land with the self, the concept of nationhood that we saw with the Epic of Gilgamesh: the ring as bond, as embrace.

But what of the episode at the court with the singer? What of Mannanon mac Lyr? These are such unusual interpolations into the tale that I wonder if they were not scribal errors. Where/how could they possibly tie-in and make sense as part of the tale? Here we can have several versions of the tale, the variations of the interpolations, and one without. The one without forms a perfect chiasmus, and a perfect ring; the versions with the interpolations are not chiasmi, nor rings, and give somewhat wayward tales, but good tales none the less. We can have a tale with the singer in the court; we can have a tale with only Mannanon mac Lyr; we can have a tale with all of them. We cannot argue precedence here; we neither know the intentionality, nor the reception; we have neither prior versions, nor the purpose of the piece.

The Voyage of St Brendan is more extensively structured. There are three runs of three episodes: chapters 9, 15, and 27 see the recurrence of landing at the isle of huge sheep

11, 15, 27 the isle of Birds

10, 15, 27 the whale, Jasconius

And there is one run of two: chapters 12 and 20 where it is mentioned St Brendan met St Ailbe. These two episodes frame chapter 15 where St Brendan lands again at the Isle of Birds: this time the birds reveal to St Brendon: Your voyage will last seven years. Every year you will spend Maundy Thursday with ‘the steward’ (chapter 8?); Easter an encounter with the whale Jasconius; Easter Sunday to Pentecost with the Isle of Birds; and Christmas with St Ailbe.

What’s interesting about this is that St Ailbe’s order is silent: Christmas with a silent order! The mind boggles. And also the Easter with the whale Jasconius: he always sinks and strands them. But then the dating of Easter was always the sticky problem between the Celtic Church and the Roman Church; what better image of the ambiguous problem between the churches!

The whole tale began with the arrival of St Barrid, who told his tale of a wonder-voyage. St Brendan resolved to follow him. In last but one chapter 28 St Brandon landed at the Promised Land of the Saints. Then returned home. How does the central chapter 15 fit in with this? It is where The Will of God is revealed to them. This matches with the opening arrival of St Barrid and his tale (1), the birds (15), and his prophesied death (29) he learned of on the Promised Isle of Saints, to occur on his return.

St Barrid’s tale is interesting: he went to visit his son, who told him of a voyage to the Island of Saints. He set off himself. It was a short and direct route. Then he returned. Why-ever did not St Brendan use the same route?! Instead he seems to have gone round and around in ever-eccentric circles, always returning every year to the same places for Easter and Christmas. The central Chapter 15 is where the nature of their voyage is revealed: it is the need for all to cleanse themselves spiritually through the voyage; it was another take on the penitence theme.

Are these circlings, then, rings? We are used to seeing the smaller rings within each half of the whole: here they are like eccentric orbits. Do they ascend and then descend from the centre? Are they chiasmic? Who would you parallel Judas Iscariot (25) with? Demons tormented him, and St Brendan won him one more night of peace from them; a demon made an earlier appearance on the first isle they encountered ( 6/7): the demon that tempted the latecomer to steal, had to be exorcised, and led to his death. It said it had been with for seven years. But the scale is all wrong. There are many twined episodes, that is, non-chiasmic: the holy hermit Paul clothed only in hair on his rock with that of Judas Iscariot, maybe; the island of smiths with the volcanic island; the curdled sea with the clear sea.

Apart from that there is little that fits. A ring without chiasmus.

The tale of Maelduin is more substantial again, coming in with thirty-five episodes. It ends as it began with Maelduin arriving back in Ireland, but with his father’s murderers, his vengeance on them, that is the reason for the voyage, forgiven. It is not easy to find a centre to the tale, though.

A great many episodes in Maelduin are also found in St Brendan: the isle of the empty banquet hall with food laid out; isle of birds singing psalms; several naked hermits clad only in hair; columns/pillars in the sea; isle of great sheep; isle of savage smiths throwing things at them; crystal seas; cloudy seas. As above many episodes are shared with the other extant immrama.

We can conjecture on the basis of the brief excerpting from the Voyage of Bran, above, that it may well be possible to rearrange episodes in each of the other immrama into the desired chiasmic and ring constructions. Was the pattern lost? Was the pattern garbled throughout lengthy transmissions? Would this be a resurrection of the intended structures by the narrators? Or were the current shapes the desired ones by the scribes of the Books of Leinster and Yellow Cow? Did they intend something by the shape they used, as opposed to the others I have mentioned, or to other tales found in the books?

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One German commentator found parallels in Maelduin with Virgil. The above William Flint Thall was able to dispute most/all of these satisfactorily. Virgil’s Aeneid must take its place along with Apollonius of Rhodes’ Argonautica; with Sinbad; the Odyssey, in the generous genre of wonder-voyages. And let’s not forget Noah. Latterly there are the tales of Sir John Mandeville, Marco Polo et al. The episode elements are predominantly provided by the cultures that have recorded them. It is essential to remember these tales have accrued many layers of transmission-elaborations before we got to them.

To suggest that e.g. the whale episode would come from a single source completely disregards the sea-going traditions and experience of other cultures. There is and has been, after all, more than just one whale in the sea! That many episodes are repeated indicates that other cultures were indeed just as rich in story sources as others; and just as ready to borrow where something took their fancy.

Many episodes here are to be found in the Norse sagas. I envision a long-term and intimate trading of wonder-tales, legends and folk stories amongst traders from many European and Eastern European countries. This camaraderie, maybe at times contests of story-tellers, would have enriched each other’s repertoires at all the different ports and trading centers they met. I envision here, I suppose, an early collection of traders spanning the known world of early and middle medieval Europe. Maybe small-scale and rag-tag; but traders can be quite intrepid, especially when there is a profit to be made.

This is not so fanciful either; it was in the mid twelfth century that Scandinavian traders were busily working the old Viking routes of the Baltic, and then the North Sea coast. They became based at Visby on Gotland, off the Swedish mainland. And then the German Henry the Lion, Duke of Saxony, founded Lubeck. Lubeck was a specially built town/city in Schleswig, ideally placed to regulate traffic in the Baltic coming in over the Skagerrak and islands of Denmark. Under The German Hanseatic League, trading was built around the centers of Bruges, Antwerp, London, Bergen, Visby, Lubeck, Hamburg, Cologne and deep into the eastern Baltic: Helsinki, Novgorod, the Danube and east and south.

As Vandals, Huns and Goths displaced the peoples of Europe, sacking centres of learning, the scholars and learned fled; some it is known, to the far West. They enriched the academies of Western Europe and also Ireland. Just as Irish monks had and continued to venture out in turn into European centers of learning, European traders were coming in to them; or centers in contact with them.

The St Brendan tale gained such wide popularity due to a number of related factors. In its written form it was, unlike the other immrama, in Latin, the lingua franca of the emerging West after the Roman decline and emigration of peoples. As such it could be read and understood by a wide range of cultures. The tale also emphasized the Christian religion, which was a major part of the newly emergent states of Europe; dissemination – look at the countries that versions appeared in: Dutch/Middle High German; Venetian; Anglo-Norman; Occitan/Catalan; Norse – all were part of the main trade routes of the Middle Ages.

End of Part 2 of 2

(99+) (PDF) 'The Voyage of St Brendan: Landscape and Paradise in Early Medieval Ireland' | Elva Johnston - Academia.edu
 
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