SAGA-BOOK - Viking Society Web Publications

SAGA-BOOK - Viking Society Web Publications SAGA-BOOK - Viking Society Web Publications

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The end of the Geats About the year 500, the region around Malaren, centred on Uppland, gains a special prominence, for it is there that we find a series of massive burial mounds, at Old Uppsala, at Husby near Vendel, and elsewhere.t- But does this Uppland prosperity mean that we have no evidence of a continuing culture in the Geatish areas? The answer most surely must be no. Once again, finds of treasure in the period from c. 400-550 show an east-west distribution across central Sweden, with southern, coastal outliers (Figure 6). Whatever one makes of Snorri's Ynglinga saga and the lines it incorporates from Ynglingatal, the tradition reflected there shows clearly that the Geats were very much a power until many generations after the middle of the sixth century, when their line was supposed to have been stamped OUt. 75 The saga meshes with Beowulf in some of the kings it names: in the Old English poem the succession is Ongentheow, Onela, Ohihere, Eadgils. Ynglinga saga (and apparently Ynglingatal) list Aun, Egill, 6ttarr and AMs in the corresponding places; the relations between these lines are discussed in the Appendix. But what is to the point here is the insecurity of the kings of the Soear, their relations with the Gautar, and the survival of a 'Gautic' kingdom. When Aun, that peaceful king, was threatened by Halfdan of Denmark, he ran for sanctuary to West Gautland. When Ali drove him out of his kingdom a second time, he sought refuge in the same place. He was no fighter. His son Egill also had a reputation for peace, and was kept from his kingdom for a good while by his thrall Tunni. 6ttarr, according to Snorri's account, was ,. On the problematical relation of these mounds to Beowulf, see the Appendix. " Snorri himself was very much aware that what he wrote was tradition, not history; see the Appendix. The account I give in the following paragraphs is from chapters 25'39 of Ynglinga saga. The translation quoted is from Heimskringla, ed. by Erling Monsen and trans!. with the assistance of A. H. Smith (1932), 25.

The end of the Geats<br />

About the year 500, the region around Malaren, centred<br />

on Uppland, gains a special prominence, for it is there that<br />

we find a series of massive burial mounds, at Old Uppsala,<br />

at Husby near Vendel, and elsewhere.t- But does this<br />

Uppland prosperity mean that we have no evidence of<br />

a continuing culture in the Geatish areas? The answer<br />

most surely must be no. Once again, finds of treasure in<br />

the period from c. 400-550 show an east-west distribution<br />

across central Sweden, with southern, coastal outliers<br />

(Figure 6).<br />

Whatever one makes of Snorri's Ynglinga saga and the<br />

lines it incorporates from Ynglingatal, the tradition<br />

reflected there shows clearly that the Geats were very<br />

much a power until many generations after the middle of<br />

the sixth century, when their line was supposed to have<br />

been stamped OUt. 75 The saga meshes with Beowulf in<br />

some of the kings it names: in the Old English poem the<br />

succession is Ongentheow, Onela, Ohihere, Eadgils. Ynglinga<br />

saga (and apparently Ynglingatal) list Aun, Egill,<br />

6ttarr and AMs in the corresponding places; the<br />

relations between these lines are discussed in the Appendix.<br />

But what is to the point here is the insecurity of the kings<br />

of the Soear, their relations with the Gautar, and the survival<br />

of a 'Gautic' kingdom.<br />

When Aun, that peaceful king, was threatened by<br />

Halfdan of Denmark, he ran for sanctuary to West<br />

Gautland. When Ali drove him out of his kingdom a<br />

second time, he sought refuge in the same place. He was<br />

no fighter. His son Egill also had a reputation for peace,<br />

and was kept from his kingdom for a good while by his<br />

thrall Tunni. 6ttarr, according to Snorri's account, was<br />

,. On the problematical relation of these mounds to Beowulf, see the<br />

Appendix.<br />

" Snorri himself was very much aware that what he wrote was tradition, not<br />

history; see the Appendix. The account I give in the following paragraphs is<br />

from chapters 25'39 of Ynglinga saga. The translation quoted is from<br />

Heimskringla, ed. by Erling Monsen and trans!. with the assistance of<br />

A. H. Smith (1932), 25.

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