Irish Hermit Monks Were Said To Have Inhabited Iceland Before Scandinavian Settlers

Several Irish Christian anchorites (holy-men seeking seclusion from society) reportedly discovered and lived in Iceland before the arrival of pagan settlers from Scandinavia. As questions like “which nation arrived first?” and “which religion was here first?” can inspire nationalistic and theological biases, the existence of such anchorites on Iceland remains hotly debated to this day. Some scholars want to entirely disregard written sources about the Irish anchorites in Iceland until archaeological evidence is found. Other scholars take a more literalist approach and want to blindly believe written records unless archaeology proves the sources wrong. Here, however, we will take a neutral stance and present the earliest written evidence behind the idea that Irish anchorites were present on Iceland, doing this simply for public awareness and intellectual entertainment—the metaphorical “food for thought.”

It is believed that the earliest person to claim that Irish hermits had set up camp in Iceland was the Irish monk, Dicuil, who published a text called Concerning the Measurement of the World in the year 825. In the work, Dicuil claimed that three Irish anchorites sailed to the mysterious island of “Thule” around 795. The so-called island of Thule has a history stretching back to the 4th century BCE, when the Greek explorer, Pytheas, found a large landmass (which he named Thule) after having sailed for nearly a week out into the sea off the northern coast of the British Isles. The identity of Pytheas’ Thule is still debated—many believe the explorer found Iceland, yet others think he may have reached Norway, instead.

It is unsurprising that we are not in agreement on the location of Thule, as even the ancients did not seem to know exactly where to find Pytheas’ Thule. By the time Julius Agricola was the Roman governor in Britannia (r. 77-84 CE), his fleet apparently believed Shetland was Thule. With multiple islands being called Thule by various authors, modern scholars have a difficult task of using the geographical description and latitude information to differentiate the regions. In the case of the 9th-century monk, Dicuil, his description of Thule has convinced many that he was referring to Iceland. The renowned Icelandic scholar and translator, Hermann Pálsson made mention of Dicuil in the introduction of his translation of The Book of Settlements. On Dicuil’s Thule, Hermann Pálsson confidently wrote, “The latitude he assigns to ‘Thule’ makes it certain that this must have been Iceland” (Pálsson, Landnámabók introduction, 1972, reprint 2006).

Another source from outside of Iceland is the Historia Norvegiae (History of Norway), an anonymous work that is believed to have been written in the 12th century. In that text, monkish figures called “Papae” were said to have lived on islands scattered around the British Isles before the arrival of Norse settlers. The anonymous author explained the title given to the religious figures by stating, “the Papae have been named from their white robes, which they wore like priests; whence priests are all called papae in the Teutonic tongue” (trans. A. O. Anderson, Early Sources of Scottish History, vol. I, 330-2). The author of the Historia Norvegiae did not specifically mention Iceland as a destination of these so-called papae, yet if they were sailing to places such as the Orkney Islands, who is to say that they did not keep sailing farther out.

Although the Historia Norvegiae did not connect the Papae to Iceland, another 12th-century writer did make that connection. Ari Thorgilsson the Learned (c. 1068-1148) was the first known historian of Iceland to write in the Icelandic vernacular and he claimed that when Norwegian settlers first arrived in Iceland, they found a few Irish monks already present on the island. This claim was first written in Ari’s text, the Book of Icelanders (Islendingabók). The assertion was later repeated in the Book of Settlements (Landnámabók), of which Ari the Learned is thought to have been a major contributor or original author. The Book of Settlements became a generational affair, with numerous versions being produced over the centuries and additional information included in each new edition.

There are five existent versions of the Book of Settlements, the oldest of which is the Stulubók (produced c. 1275-1280). The Stulubók and the Islendingabók have a nearly identical passage about the existence of Irish monks in Iceland before the arrival of Scandinavian settlers. Sturla Thordarson, the author of the Sturlubók, wrote, “before Iceland was settled from Norway there were other people there, called Papar by the Norwegians. They were Christians and were thought to have come overseas from the west, because people found Irish books, bells, croziers, and lots of other things, so it was clear they must have been Irish” (Sturlubók, chapter 1, trans. Hermann Pálsson, 1976, 2006). Ari Thorgilsson’s earlier account matched that of Sturla Thordarson except that Ari also claimed that the Christian monks left Iceland after the arrival of the Norse settlers. Ari the Learned was also slightly less committal to the monks’ origin—whereas Sturla claimed it was “clear” that the monks were Irish, Ari wrote “one could perceive” the monks of having an Irish origin based off of the evidence left behind (the books, bells, croziers, etc…). Although the Book of Settlements and the Book of Icelanders both mention Christian relics being left behind by the monks, no convincing archaeological remains of such pre-settlement items (or of the monks who left them there) has yet been discovered on Iceland.

In addition to the lack of physical evidence, some have questioned the truthfulness of Ari the Learned on the claim of Irish monks in Iceland because of Ari’s close connections to the See of Skalholt in Christianized Iceland. Like most medieval scholars, Ari received much of his education through the church, and two of his greatest patrons were the bishops, Thorlak Runolfsson of Skalholt and Ketil Thorsteinsson of Holar. Nevertheless, the question of whether or not Ari the Learned and other Christian scholars in Iceland would lie about the pre-settlement Irish monks is a debate of opinion, not fact. As of now, with no archaeological evidence to prove or disprove the claims, historians can only fall back on the stereotypical government response—we can neither confirm nor deny the existence of Irish monks in Iceland before the arrival of Norse settlers. Yet, although the existence of the monks cannot be confirmed, a majority of the historical community still seems to give Ari Thorgilsson and his successors the benefit of the doubt on their claim that Irish monks were present on Iceland before the time of settlement.

Written by C. Keith Hansley.

Public Domain: (An image from the tale of Saint Brendan, published by the Franciscan Sisters of the Perpetual Adoration (La Crosse, Wis.), c. early 1900s, [Public Domain] via Creative Commons)

Sources:

• The Book of Settlements (Sturlubók version) translated by Hermann Pálsson and Paul Edwards. Winnipeg: University of Manitoba Press, 1972, 2006. 
• http://www.paparproject.org.uk/introduction.html#6 
• https://www.britannica.com/biography/Dicuil 
• http://penelope.uchicago.edu/Thayer/E/Gazetteer/People/Dicuil/Britannica_1911*.html 
• https://www.britannica.com/biography/Ari-Thorgilsson-the-Learned 
• https://www.britannica.com/place/Iceland/Government-and-society#ref10088 
• https://www.historyireland.com/pre-norman-history/the-arctic-irish-fact-or-fiction/ 
• https://www.britannica.com/biography/Pytheas  

The Dualistic Reign of Ghazan Khan Of The Ilkhanate

The Mongolian-descended Mahmud Ghazan was born around 1271 and was raised by his grandfather (Abagha Khan, r. 1265-1282) and his father (Arghun Khan, r. 1284-1291) to be a follower of the Buddhist faith. When Abagha Khan died, his son, Teguder, became the new khan of the Ilkhanate. Yet, Teguder’s brother, Arghun successfully raised a large faction against the khan, with one of the main complaints being that Teguder had forsaken Buddhism for Islam. Arghun managed to overthrow Teguder and continued Buddhist dominance over the Mongolian-ruled Ilkhanate.

(Abaqa on horse, Arghun standing, Ghazan as a child in his arms, in Rachid al-Din, Djami al-Tawarikh, 14th century. Reproduction in "Ghengis Khan et l'Empire Mongol", Jean-Paul Roux [Public Domain] via Creative Commons)

In 1284, Arghun Khan named his teenage son, Mahmud Ghazan, as the new viceroy or governor in charge of the Ilkhanate’s lands around the region of Persia. Ghazan remained in this post for about ten years, during the reigns of both his father, Arghun Khan, and his uncle, Gaykatu Khan (r. 1291-1295). During his post in Persia, Ghazan battled against a rival faction of Mongolians, known as the Chagatai Mongols, and also defeated a rebellion led by an officer named Nawruz. Even though the revolt was finally crushed in 1294, Nawruz’s life was spared. Interestingly, the rebel leader would play a significant role in Ghazan’s later rise to power.

John Skylitzes’ Scandalous Libel Against The 9th-Century Patriarch Of Constantinople, John VII “The Grammarian”

Those who win victory can, and sometimes do, distort the memory of the factions that they triumphed over. This reality can be found in the Synopsis of Byzantine History by John Skylitzes, a historian who thrived during the reign of Emperor Alexios Komnenos (r. 1081-1118). In his synopsis of the history covering the reigns of emperors throughout the 9th, 10th and 11th centuries, Skylitzes gave little-to-no sympathy to the proponents of Iconoclasm—a Christian movement that condemned the use of ‘icons,’ such as images and sculptures, claiming that the veneration of these items constituted idolatry. Empress Irene almost eradicated the movement in 787, but Iconoclasm recovered and was only defeated decades later, on the instigation of Empress Theodora in 843. John Skylitzes, despite writing centuries after the fall of Iconoclasm, apparently still held a grudge against the last Iconoclast Patriarch (religious leader) of Constantinople—John VII “the Grammarian.” In his history, Skylitzes accused John the Grammarian of almost every horror imaginable.

Startling Saints—The Adventures of Saint Germanus of Auxerre

Saint Germanus (or Germain) of Auxerre lived in one of the most chaotic times in Roman history, under the reigns of some of the most incompetent Roman Emperors that ever existed. His life, as a Roman government official and then as a bishop, was notable and influential enough to ensure him a place in the history books, yet Germanus’ biographers and commentators also recorded the numerous miracles that were attributed to the saint. In this account, the miracles will be left in the narrative, so that readers can decide for themselves how much or how little credence to give the miraculous events reported to have occurred during St. Germanus’ life.

The Tragic Life Of The Roman Emperor, Julian The Apostate

When Constantine the Great became the ruler of the entire Roman Empire in 324 CE, most of his relatives probably thought they would be set for life in positions of power and luxury. Actually, when Constantine died in 337, only a few people in the royal family benefited. The large empire was divided between Constantine’s legitimate sons, Constantine II, Canstans I and Canstantius II. These three brothers each adopted the title of emperor and ruled their own domains. Unfortunately for all of the other relatives and cousins who were not direct, legitimate heirs of Constantine the Great, their fate was very different. Instead of being seen as allies and kin, the three new emperors saw most of their family as rivals and enemies.

The Chaotic Reigns Of The Sons Of Constantine The Great

Constantine the Great, emperor of the Western Roman Empire (c. 312-324 CE), and later the entire Roman Empire (c. 324-337), climbed to ultimate power after defeating a host of rivals in a long and bloody civil war. Despite experiencing firsthand the complications that come with dividing a single empire among multiple emperors, Constantine the Great groomed all three of his legitimate sons for rule and gave them each the title of caesar. When Constantine the Great died in 337, none of his sons were given primacy. All three of them, Constantine II, Constans I, and Constantius II all proclaimed themselves to be an augustus (or emperor), and divided the empire amongst themselves. Constantine II ruled Roman Britain, Gaul (France) and Spain. Constans I took Italy, North Africa (excluding Egypt) and some of the Balkans. Constantius II took the remainder of the Balkans, and the rest of the Roman lands, with land spanning around the Mediterranean from Greece to Egypt.

Although the empire fell in succession to Constantine’s sons, it was these sons, and these sons only, who controlled the Roman Empire—all other relatives were considered a threat. In a plan probably masterminded by Constantius II, the emperors purged the land of potential rivals, including many of their own cousins and even a half-brother of Constantine the Great, ironically also named Constantius. Two notable imperial cousins that survived the purge were Gallus and Julian, the former would be a future caesar and the latter a future emperor.

Did The Crusader Bohemond Escape The Middle East By Pretending To Be A Corpse? The Byzantine Emperor’s Daughter Believed He Did

(Bohemond of Antioch by Merry-Joseph Blondel  (1781–1853), [Public Domain] via Creative Commons)

When Pope Urban II announced the First Crusade in 1095, the Norman noble, Bohemond (1050/58-1109 CE), quickly grasped at the opportunity. Of all of the crusader lords that partook in the armed pilgrimage, his motives are among the clearest. As his half-brother seized the great majority of the family’s lands and assets, Bohemond saw the crusades as an unequalled opportunity to amass land, gold and glory. Plus, the spiritual rewards and absolution of sins promised by the pope were also gladly welcomed.

The crusader coalition made their way to the Holy Lands by a route through the Byzantine Empire, which controlled most of the Balkans and much of western Anatolia at that time. To gain safe passage through the Byzantine territory, the crusaders made a costly deal with the emperor, Alexios I Komnenos—the crusaders swore that they would hand over all the lands to the emperor that they captured which were former imperial provinces. Unfortunately for the crusaders, the Byzantine Empire was the surviving remnant of the Roman Empire, which meant that Emperor Alexios claimed as his own almost everything that was captured during the First Crusade.

Monsters of Münster

An Unbelievably Bizarre Anabaptist Rebellion

  (German city painted by Sebastian Münster (1488-1552), [Public Domain] via Creative Commons)

During the 1530s, a strange occurrence blandly labeled the Münster Rebellion broke out in the city of Münster, within the region of Westphalia (modern northwest Germany). For the multiple-year rebellion, Münster was basically turned into a theocracy ruled by a group of over-zealous Anabaptists—a Protestant Christian sect disliked at the time by both Catholics and other Protestants. In the case of the Münster Rebellion, however, religious debate turned into religious oppression, and a battle of theology devolved into bloodshed and war.

The Strange And Lively Adventures In The Apocryphal 2nd-Century 'Acts of John'

From Resurrections To Commanding Bugs And A Tale Of Necrophilia

(St John the Evangelist, by El Greco (1541–1614), [Public Domain] via Creative Commons)

The Acts of John

According to Christian teachings, after the crucifixion of their Savior, many of the apostles of Jesus dispersed into the known world to spread their religion to the masses. They traveled in all directions from Jerusalem, venturing downward toward Ethiopia, northwest to Turkey and Greece, and west through North Africa, Rome and Spain. The adventures of the apostles were immortalized in Christian texts featuring mystical healings, exorcisms and all sorts of miracles. One of the most dramatic accounts of one such apostle, however, is less well known. Despite its unique story and its vivid descriptions of miracles, the Acts of John was left out of the New Testament cannon for its hints of Docetism, which described Jesus as more divine and less human than the proto-orthodox (pre-Catholic) church could condone. Though the Docetic elements in the text were mainly at the end of the work, those latter passages tarnished the entirety of the Acts of John in the eyes of the church.

Startling Saints—Saint Clare of Montefalco

The miracle-working saint with a very special heart (quite literally)

(St Clare of Montefalco, circa 1670, from the Iglesia del Convento de Nuestra Señora del Pópulo de Agustinos Descalzos. Sevilla, [Public Domain] via Creative Commons)

Clare Damiani was born in the Umbrian town of Montefalco in 1268. She was introduced to a cloistered life at an early age. When Clare was six, she was sent to live with her sister, Jane, who was the mother superior at the Saint Illuminata convent. Before she reached adulthood, Clare decided to remain in the convent lifestyle. When she had grown into a young woman, Clare and all of the nuns under superior Jane’s care, were transferred to a newly built convent—Santa Croce, also known as the Holy Cross Convent.

Saint Clare was the type of person that develops a natural aura of importance around them. She quickly garnered a reputation as an honorable, pious and virtuous woman. As such, when Jane died in 1298, the nuns of Santa Croce quickly elected the thirty-year-old Clare as their new mother superior.

Startling Saints—Jolly Saint Nicholas

The Saintly Bishop of Myra Who Evolved Into A Magical Christmas Entity

(Left: Santa Poster by the U.S. Food Administration. Educational Division. Advertising Section. (01_15_1918 - 01_1919), [Public Domain-US] via Creative Commons. Right: Image of St. Nicholas from the Lipnya Church of St. Nicholas in Novgorod, c. 1294, [Public Domain] via Creative Commons)

Most cultures that have been influenced by Christianity have some sort of magical or supernatural persona who gives out gifts to children on Christmas Day. Many of these figures trace back to Saint Nicholas, a 4th-century CE bishop of Myra. His legend fused with other traditions, cultures and myths and eventually came to the United States by way of Dutch immigrants as Sinterklass. From there, he was commercialized into Santa Claus, and spread back across the Atlantic to his original homeland in Europe.

Now, the new Santa Claus figure has assimilated into many countries. He is known as Weihnachtsmann (Christmas Man) in Germany, Pére Noël in France, Father Christmas in Britain and Father Frost in Russia. The Scandinavian mythological (and often demonic) pagan beings of Krampus, and the Yule goat Joulupukki, have also been influenced and transformed by Santa Claus. Let’s not worry the kids, however, with all this talk about Santa Claus being fabricated—Jolly Saint Nicholas was, for the most part, a very real, historical figure. This is his story:

The Last Witch Trial Of Nördlingen, Germany

Maria Holl Survived 62 Sessions Of Torture During the Late 16^th-Century Witch Trials

In the last decade of the 16^th century, a respectable woman who owned a restaurant along with her husband in Nördlingen, Germany, was put under arrest by the authority of the town council on suspicion of witchcraft. At first, Holl was patient with the council and their questioners; she was confident that she would be released without much of a hassel. Unfortunately for Maria Holl, the council, inquisitors and the citizens of Nördlingen all believed that she was truly a witch.

(“Examination of a witch”, c. 1853, from the Collection of the Peabody Essex Museum, originally by Author Thompkins H. Matteson, [Public Domain] via Creative Commons)

Startling Saints: The Saxon Saint Caedwalla

Exile, Kingship, War and Conquest—The life of a 7^th Century Warrior Saint

In the region of Wessex, during the middle of the 7^th century CE, there lived a king of Saxon descent who conquered much of southeastern England. Several kings were put to death by his executioners, and various communities were ravaged or massacred on the whim of this conquering king. This was King Caedwalla of Wessex—but there is a catch. He would later be recognized by the Christian church as a saint, and was even laid to rest in St. Peter’s Basilica.

(16th century mural of Caedwalla and Wilfrid painted by Lambert Barnard, [Public Domain] via Creative Commons)

Reformation-Era Augsburg: The Tense Stage of Christian Conflict

Strained Coexistence, Theocracy and Religious Politics

A Time of Church and State

The Protestant Reformations occurred in a time when there was very little separation between church and state. The Holy Roman Emperor, Charles V, and his predecessors, were seen as the defenders of Christendom. Henry VIII of England placed himself at the head of the Anglican Church. Evangelist reformers, such as Ulrich Zwingli, Martin Bucer and John Calvin, imposed a quasi-theocracy upon their cities of Zurich, Strasbourg, and Geneva. Martin Luther also supported a closely-tied church and state, suggesting that the nobles lead the pace of reformation in their domains. The German city of Augsburg, like most other places in the sixteenth and seventeenth centuries, followed this trend of a closely-allied church and state.

(Perlach, Augsburg marketplace in 1550,Heinrich Vogtherr II (1513-1568)[Public domain], via Creative Commons)

Magdalena Bollmann: Tortured to Death in a Trial of Witchcraft

10 Weeks of Torture and Fatal Abuse

(The Magic Circle, c. 1886, painted by John William Waterhouse [Public domain], via Creative Commons)

In the region of southern Germany now known as Baden-Württemberg, there lived a woman named Magdalena Bollmann. She lived in the 18^th century, a time when the public hysteria of witch-hunts was becoming less and less commonplace. Nevertheless, the inquisition and witchcraft trials continued to survive like cockroaches, infesting neglected villages and cities.

The Strange Era of the Protestant Reformation—The Reformer

Martin Luther

The World Luther Faced

During the 14^th-16^th centuries, the Papal States struggled with corruption and questionable activities. As a result, on Halloween day, in 1517, Martin Luther publicly questioned the actions of the church in his hometown of Wittenburg, leading to the Protestant Reformation. His Ninety-five Theses or Disputation on the Power and Efficacy of Indulgences initiated a European dialogue which brought into question the legitimacy of Papal authority and the long accepted customs of the Roman Catholic Church. Luther’s theses grasped the attention of European citizens and monarchs alike. Pope Leo X and papal supporters denounced Luther, and criticized his interpretation of scriptures. Thomas More and Desiderius Erasmus were in the ranks of Luther’s critics.  (Read more information about events leading to the Protestant Reformation in the first part of this series, The Catholic Low-Point).

Desiderius Erasmus was born in 1466. He lived during the reigns of several corrupt popes (Popes Alexander VI and Julius II) and experienced the reformations of Martin Luther. Thomas More was another humanist who lived in the time of the Protestant Reformations. They both criticized aspects about the Catholic Church, but when a divide between Protestant and Catholic occurred, both Erasmus and More defended the Roman Catholic Church against Martin Luther and his followers. (Read more about Erasmus and More in the second part of the series, The Defenders of Catholicism).

Martin Luther

(Portrait of Martin Luther as an Augustinian Monk, from the Workshop of Lucas Cranach the Elder (1472-1553) [Public domain], via Creative Commons)

The Strange Era of the Protestant Reformation—The Defenders of Catholicism

Desiderius Erasmus and Thomas More

Read “The Strange Era of the Protestant Reformation-Catholic Low Point,” here.

The State of the 16^th Century Church

During the 14^th-16^th centuries, the Papal States struggled with corruption and questionable activities. As a result, on Halloween day, in 1517, Martin Luther publicly questioned the actions of the church in his hometown of Wittenburg, leading to the Protestant Reformation. His Ninety-five Theses or Disputation on the Power and Efficacy of Indulgences initiated a European dialogue which brought into question the legitimacy of Papal authority and the long accepted customs of the Roman Catholic Church. Luther’s theses grasped the attention of European citizens and monarchs alike. Pope Leo X and papal supporters denounced Luther, and criticized his interpretation of scriptures. Thomas More and Desiderius Erasmus were in the ranks of Luther’s critics.  (Read more information about events leading to the Protestant Reformation in the first part of this series, The Catholic Low-Point).

Martin Luther’s Theology

Martin Luther was a devout monk who became a Sworn Doctor of the Holy Scripture. He found assurance in his belief that God’s righteousness and grace was something freely given by God. He was forever tormented, however, because he never knew if he was behaving perfectly enough to find salvation.

He refused to separate the aspects of the flesh and the spirit. Luther believed the flesh and the spirit were one and represented man’s relationship to God. To him, man who accepts God’s grace would contain equal flesh and spirit, but would rely on the spirit.

In response to Protestant skepticism and questioning, the supporters of the Catholic Church launched what is known today as the Counter Revolution. The Catholic theologians and clergy gathered to revitalize and repair their church—the most notable meeting was the Council of Trent, which met three times from 1545 to 1563, solving or defending through scripture many of the problems the Protestants condemned.

(17th century painting of the Council of Trent in Santa Maria Maggiore church, Museo Diocesano Tridentino, Trento (Italy), [Public Domain] via Creative Commons)

The Strange Era of the Protestant Reformation—The Catholic Low-Point

Babylonian Captivity, Corrupt Popes and Papal Controversies

On Halloween day, in 1517, Martin Luther initiated a European dialogue which brought into question the legitimacy of Papal authority and the long accepted customs of the Roman Catholic Church.  This occurred when he made public his Ninety-five Theses or Disputation on the Power and Efficacy of Indulgences. Luther’s theses grasped the attention of European citizens and monarchs alike. Pope Leo X and papal supporters denounced Luther, and criticized his interpretation of scriptures. Thomas More and Desiderius Erasmus were in the ranks of Luther’s critics. Other men, such as Frederick “The Wise” of Saxony, sheltered Luther and allowed him to proselytize in their domain. Martin Luther’s writings embraced a popular uncertainty of personal salvation, and launched a wave of suspicion and mistrust of the Papacy and a questioning of the Vatican’s authority.

("Der Anschlag von Luthers 95 Thesen" c 1878, by Julius Hübner (1806-1882) [Public domain], via Creative Commons)

Startling Saints – Saint Elesbaan of Ethiopia

The conquering Ethiopian Emperor-King of Axum

A common mental-image of a Christian saint depicts a kind-hearted and charitable person who does good deeds all day long until he retires back to his cloister for the night. While people like this often make up the long list of saints, there are quite a few anomalous people that break the saintly mold. This is one startling saint that stands out among the saintly and may not be commonly known—Saint Elesbaan of Ethiopia.

(St Elesbaan painting, [Public Domain] circa 1750 oil on canvas, 110 by 75 cm (original in Museu de Arte Sacra, Arouca, Portugal))