And so Guthred came to Cair Ligualid. I thought then, and still think now, that it was all nonsense, but it was a magical nonsense, and the dead swordsman had made himself liege to a dead man and the slave had become a king. The gods were laughing.
Later, much later, I realised I was doing what Alfred would have wanted me to do. I was helping the Christians. There were two wars in those years. The obvious struggle was between Saxon and Dane, but there was also combat between pagans and Christians. Most Danes were pagan and most Saxons were Christian, so the two wars appeared to be the same fight, but in Northumbria it all became confused, and that was Abbot Eadred’s cleverness.
What Eadred did was to end the war between the Saxons and the Danes in Cumbraland, and he did it by choosing Guthred. Guthred, of course, was a Dane and that meant Cumbraland’s Danes were ready to follow him and, because he had been proclaimed king by a Saxon abbot, the Saxons were equally prepared to support him. Thus the two biggest warring tribes of Cumbraland, the Danes and Saxons, were united, while the Britons, and a good many Britons still lived in Cumbraland, were also Christians and their priests told them to accept Eadred’s choice and so they did.
It is one thing to proclaim a king and another for the king to rule, but Eadred had made a shrewd choice. Guthred was a good man, but he was also the son of Hardicnut who had called himself king of Northumbria, so Guthred had a claim to the crown, and none of Cumbraland’s thegns was strong enough to challenge him. They needed a king because, for too long, they had squabbled among themselves and suffered from the Norse raids out of Ireland and from the savage incursions from Strath Clota. Guthred, by uniting Dane and Saxon, could now marshal stronger forces to face those enemies. There was one man who might have been a rival. Ulf, he was called, and he was a Dane who owned land south of Cair Ligualid and he had greater wealth than any other thegn in Cumbraland, but he was old and lame and without sons and so he offered fealty to Guthred, and Ulf’s example persuaded the other Danes to accept Eadred’s choice. They knelt to him one by one and he greeted them by name, raised them and embraced them.
‘I really should become a Christian,’ he told me on the morning after our arrival.
‘Why?’
‘I told you why. To show gratitude. Aren’t you supposed to call me lord?’
‘Yes, lord.’
‘Does it hurt?’
‘Calling you lord, lord?’
‘No!’ he laughed. ‘Becoming a Christian?’
‘Why should it hurt?’
‘I don’t know. Don’t they nail you to a cross?’
‘Of course they don’t,’ I said scornfully, ‘they just wash you.’
‘I wash myself anyway,’ he said, then frowned. ‘Why do Saxons not wash? Not you, you wash, but most Saxons don’t. Not as much as Danes. Do they like being dirty?’
‘You can catch cold by washing.’
‘I don’t,’ he said. ‘So that’s it? A wash?’
‘Baptism, it’s called.’
‘And you have to give up the other gods?’
‘You’re supposed to.’
‘And only have one wife?’
‘Only one wife. They’re strict about that.’
He thought about it. ‘I still think I should do it,’ he said, ‘because Eadred’s god does have power. Look at that dead man! It’s a miracle that he hasn’t rotted away!’
The Danes were fascinated by Eadred’s relics. Most did not understand why a group of monks would carry a corpse, a dead king’s head and a jewelled book all over Northumbria, but they did understand that those things were sacred and they were impressed by that. Sacred things have power. They are a pathway from our world to the vaster worlds beyond, and even before Guthred arrived in Cair Ligualid some Danes had accepted baptism as a way of harnessing the power of the relics for themselves.
I am no Christian. These days it does no good to confess that, for the bishops and abbots have too much influence and it is easier to pretend to a faith than to fight angry ideas. I was raised a Christian, but at ten years old, when I was taken into Ragnar’s family, I discovered the old Saxon gods who were also the gods of the Danes and of the Norsemen, and their worship has always made more sense to me than bowing down to a god who belongs to a country so far away that I have met no one who has ever been there. Thor and Odin walked our hills, slept in our valleys, loved our women and drank from our streams, and that makes them seem like neighbours. The other thing I like about our gods is that they are not obsessed with us. They have their own squabbles and love affairs and seem to ignore us much of the time, but the Christian god has nothing better to do than to make rules for us. He makes rules, more rules, prohibitions and commandments, and he needs hundreds of black-robed priests and monks to make sure we obey those laws. He strikes me as a very grumpy god, that one, even though his priests are forever claiming that he loves us. I have never been so stupid as to think that Thor or Odin or Hoder loved me, though I hope at times they have thought me worthy of them.
But Guthred wanted the power of the Christian holy relics to work for him and so, to Eadred’s delight, he asked to be baptised. The ceremony was done in the open air, just outside the big church, where Guthred was immersed in a great barrel of river-water and all the monks waved their hands to heaven and said God’s work was marvellous to behold. Guthred was then draped in a robe and Eadred crowned him a second time by placing the dead King Oswald’s circlet of gilt bronze on his wet hair. Guthred’s forehead was then smeared with cod oil, he was given a sword and shield, and asked to kiss both the Lindisfarena gospel book and the lips of Cuthbert’s corpse that had been brought into the sunlight so that the whole crowd could see the saint. Guthred looked as though he enjoyed the whole ceremony, and Abbot Eadred was so moved that he took Saint Cuthbert’s garnet-studded cross from the dead man’s hands and hung it about the new king’s neck. He did not leave it there for long, but returned it to the corpse after Guthred had been presented to his ragged people in Cair Ligualid’s ruins.
That night there was a feast. There was little to eat, just smoked fish, stewed mutton and hard bread, but there was plenty of ale, and next morning, with a throbbing head, I went to Guthred’s first witanegemot. Being a Dane, of course, he was not accustomed to such council meetings where every thegn and senior churchman was invited to offer advice, but Eadred insisted the Witan met, and Guthred presided.
The meeting took place in the big church. It had started to rain overnight and water dripped through the crude thatch so that men were forever trying to shift out of the way of the drops. There were not enough chairs or stools, so we sat on the rush-strewn floor in a big circle around Eadred and Guthred who were enthroned beside Saint Cuthbert’s open coffin. There were forty-six men there, half of them clergy and the other half the biggest landowners of Cumbraland, both Danes and Saxons, but compared to a West Saxon witanegemot it was a paltry affair. There was no great wealth on display. Some of the Danes wore arm rings and a few of the Saxons had elaborate brooches, but in truth it looked more like a meeting of farmers than a council of state.
Eadred, though, had visions of greatness. He began by telling us news from the rest of Northumbria. He knew what happened because he received reports from churchmen all across the land, and those reports said that Ivarr was still in the valley of the River Tuede, where he was fighting a bitter war of small skirmishes against King Aed of Scotland. ‘Kjartan the Cruel lurks in his stronghold,’ Eadred said, ‘and won’t emerge to fight. Which leaves Egbert of Eoferwic, and he is weak.’
‘What about Ælfric?’ I intervened.
‘Ælfric of Bebbanburg is sworn to protect Saint Cuthbert,’ Eadred said, ‘and he will do nothing to offend the saint.’
Maybe that was true, but my uncle would doubtless demand my skull as a reward for keeping the corpse undefiled. I said nothing more, but just listened as Eadred proposed that we formed an army and marched