By Anne-Christine Larsen
This compilation of thirteen papers via students from eire, England and Denmark, reflect on the level and nature of Viking impact in eire. Created in shut organization with exhibitions held on the nationwide Musem of eire in 1998-99 and on the nationwide send Museum in Roskilde in 2001, the papers speak about points of faith, paintings, literature and placenames, cities and society, drawing jointly techniques at the trade of tradition and ideas in Viking Age eire and the level to which latest identities have been maintained, misplaced or assimilated.
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This compilation of thirteen papers through students from eire, England and Denmark, examine the level and nature of Viking impression in eire. Created in shut organization with exhibitions held on the nationwide Musem of eire in 1998-99 and on the nationwide send Museum in Roskilde in 2001, the papers talk about points of faith, artwork, literature and placenames, cities and society, drawing jointly recommendations at the alternate of tradition and ideas in Viking Age eire and the level to which current identities have been maintained, misplaced or assimilated.
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Additional resources for Vikings in Ireland
Clearly it was a long-lived phenomenon. Its longevity and the other distinguishing traits already noted in our summary of the house types argue for its acceptance as a separate building type. Indeed, it is distinguished not only on the basis of form or plan but also on its roof-support system. In that it was a building type in at least one of the HibernoNorse towns, although even then apparently localised, it has to be accepted as Hiberno-Norse building Type 3 with the obvious qualification that it occurs only in Dublin, just as Types 6 and 7 occur only in Waterford.
The male population enter from a door on the right side and the female from a door on the left side. The religious from each side enter the chancel through two doors in the chancel screen. In the chancel the bodies of St. Brigit and bishop Conlaed lie in sarcophagi on either side of the altar. Above them are suspended crowns of gold and silver. The church is surrounded by its sanctuary lands. We are told that it is a safe place of refuge for all fugitives and the royal treasures are in safe keeping there.
Powerful Irish kings became even more powerful through participation in the slave trade directly with the Norse or by gaining Norse silver through their profits in that trade. There can be little doubt that warfare became more intense. Some of the Irish such as the Luigni and Gailenga operated like the Norse until their pirate base was destroyed by the High-king Máel Sechnaill on Lough Ramor (Co. Cavan) in 847. A few years later, in 850, the king of North Brega (a kingship centred on the Boyne at Knowth), Cináed mac Conaing, allied with the Norse and plundered the royal crannóg of his Uí Néill rivals at Lagore, and burned the wooden church of Trevet with 260 people in it.