The Terra Septemtrionalis Incognita of Thule: Greek Mythology, Puzzle Piece for Geographers and Inspiration for Nazis

Ancient history, Geography, Political geography, Regional History, Society & Culture, Travel

✱ “unknown northern land”

Hecataeus of Miletus’ world map (ca. 500 BC)

The ancients, the Greeks and Romans, perceived the world of their day as one with the Mediterranean at its centre, surrounded by the conjoined land masses of Europe, Africa and Asia, comprising what the Greeks called oikouménē, the known, inhabited or inhabitable parts of the world. This envisaged world was “a curious place where legends and reality could co-exist” [Vedran Bileta, “3 Legendary Ancient Lands: Atlantis, Thule, and the Isles of the Blessed”, The Collector, 03-Nov-2022, www.thecollector.com]. The Greeks believed that at the northernmost extremity of the existing world lay a fabled island called Thuleⓑ. The originator of this belief was 4th century BC Greek explorer Pytheas of Massalia (now Marseille, Fr.) who claimed to have visited and discovered Thule on a voyage beyond Britain to the northern sea and the Arctic. Pytheas introduced the idea of Thule—far distant and encompassed by drift-ice and possessed of a magical midnight sun—to the geographic imagination. Other ancient writers enthusiastically took up Pytheas’ fantastical notion, notwithstanding that the account of his journey (On the Ocean) had been lost to posterity…Pliny the Elder (1st century AD) described Thule as “the most remote of all those lands recorded”; Virgil (1st century BC) called the island Ultima Thule, (“farthermost Thule”, ie, “the end of the world”).


Thule, as Tile  (1539 map) shown (with surrounding sea-monsters) as located northwest of the Orkney islands

Seeking Thule: The loss of Pytheas’ primary source text, the description of his voyage, led countless generations that followed him to speculate as to where the exact location of Thule might be. Many diverse places have been misidentified as Thule…the Romans thought it was at the very top of Scotland, in the Orkneys; Procopius (6th century AD Byzantine historian), Scandinavia; early medieval clerics located it in Ireland while both the Venerable Bede and Saxon king Alfred the Great asserted that Iceland was really Pytheas’s Thule, as did the famous 16th century cartographer Mercator. Other candidates advanced over the millennias include Greenland, Norway, the Faroe Islands, Shetland, “north of Scythia”, Smøla (Norway) and Saaremaa, an Estonian island.

Smøla island (Norway)

Other conjectures on Thule’s whereabouts have been meaninglessly vague, eg, Petrarch (14th century Italian humanist scholar): Thule lay in “the unknown regions of the far north-west”, supposedly inhabited by blue-painted residents (Roman poets Silius Italicus and Claudian), a probable conflation with the Picts of northern Britain. Thule, from as early as the 1st century AD on, “became more of an idea than an actual place, an abstract concept decoupled from the terrestrial map, simultaneously of the world and otherworldly”…an emblem of mystical isolation, liminal remoteness, a real discovered place and yet unknown” (F. Salazar, “Claiming Ultima Thule”, Hakai Magazine, 08-Sep-2020, www.hakaimagazine.com).

The Thule neighbourhood? (image: worldatlas.com)

Thule has continued to attract the interest of explorers right up to modern times. Continent-hopping scholar-explorer Sir Richard Burton visited Iceland, writing it up as the real “Thule”. Famed Norwegian polar explorer Fridtjof Nansen having explored the Arctic region, produced an account of Pytheas’s ancient Arctic expedition, hypothesising that Thule was in fact a Norwegian off-shore island that the Greek voyager had identified [Nansen F., In Northern Mists, Vols I & II, (1969)]. Greenlandic-Danish explorer and Eskimologist Knud Rasmussen underlined the case for Greenland as the location by naming the trading post he founded in NW Greenland “Thule” or “New Thule” (later renamed in the Inuit language, “Qaanaaq”)ⓒ.

Thule Society, emblem

Thule Society: In the aftermath of World War 1 Thule provided stimulus of a very different kind for extreme-right racist nationalists in Germany. An emerging Munich-based secret occultist and Völkisch group named itself after Pythea’s mythical northern island. The Thule Society (Thule-Gesellschaft) propagated a form of virulent anti-Semitism which fed early Nazism in Bavaria, it also preached Ariosophy (an outgrowth of Theosophy), a bogus ideology preoccupied with visions of Aryan racial superiority, a key component of the later Nazis’ ideological framework. Out of the Thule Society came the ultranationalist Germany Workers’ Party (DAB)which in a short time transformed into the National Socialist Workers Party (Nazi Party). A number of Thulists (eg, Hess, Frank, Rosenberg) became prominent in the Nazi leadership during the Third Reich [David Luhrssen, Hammer of the Gods: The Thule Society and the Birth of Nazism (2012)].

Endnote: Hyperborea’s remote utopia Greek mythology throws up a parallel legend to that of Thule in the Hyperboreans. These were mythical eponymous people living in Hyperborea (hyper = “beyond”, boreas = “north wind”). Their homeland was perpetually sunny and temperate (despite lying within a cold, frigid region), and Hyperboreans were divinely blessed with great longevity, the absense of war and good health…in other words, a utopian society [‘Hyperborea’, Theoi Project Greek Mythology, www.theoi.com]. As with Thule, locating this paradisiacal northern land has proved elusive to pinpoint with the ancient scribes and geographers agreeing only that it lies somewhere on the other side of the Riphean Mountains (which themselves have been variously located). Homer described Hyperborea as being north of Thrace, some other classical geographers had it beyond the Black Sea, vaguely somewhere in Eurasia, perhaps in the Kazakh Steppes. Herodotus (5th century BC) had it in the vicinity of Siberia, while for Pindar (fl. 5th century BC) it was near the Danube. Apollonius of Rhodes (3rd century BC) identified the Hyperboreans with the Celts and Britain, Plutarch (fl. 1st century AD) , with Gaul.

Hyperborea, imagined (image: greek-mythology.org)

which, they believed, itself was surrounded by an unbroken chain or body of water

a belief shared by the Romans who saw Thule as the extreme edge of orbis terrarum

from 1953 to 2023 the northernmost US Air Force base (NW Greenland) was called the Thule Air Base

Thule was symbolically important to the right wing nationalists, a pseudo-spiritual home of Aryanism, further “proof” of the mythic origins of the “Germanic race”

Hyperborean = “inhabitant of the extreme north”

The Land That Banned Beer for the Greater Part of the 20th Century

Public health,, Regional History, Social History, Society & Culture

It is the prohibition that makes anything precious
~ Mark Twain

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Prohibition, an international movement (Source: PBS)

IN the early decades of the 20th century a number of countries passed laws to restrict the domestic consumption of alcoholic beverages, most notably the US with its interwar Prohibition injunction. Typically the ban only lasted for limited periods of time in these countries before the laws were repealed. One country that was an exception to this was Iceland which established a countrywide “dry” era that lasted, officially at least, for over seven decades. Following advocacy from the country’s temperance and pro-independence movements1⃞ a referendum was held in 1908 in which adult male Icelanders2⃞ voted 60% in favour of outlawing alcohol, to take effect from 1915.

Denmark and Iceland

No to alcohol, no to Danish interdependence
Part of the anti-alcohol drive emanated from political motives, prohibition coincided with the struggle of Icelanders to gain its independence, by rejecting alcohol they were distancing themselves from the parent, Denmark, and the Danish lifestyle (Danes have traditionally been among the heaviest drinkers of beer) (‘Why was Beer Banned in Iceland?’, Reykjavík Tourist Info, 27-Feb-2022, www.blog.rekyjaviktouristinfo.is).

The ban on wine was lifted in 1922, partly at least due to economic imperatives and the effect on Iceland’s GDP. Pressure came from its Iberian trading partners. The loss of their Icelandic market for red and rosé wines prompted Spain and Portugal to threaten to cease importing Iceland‘s salted cod. Lifting of the ban on spirits followed in 1935. Internally, a relaxing of the law was facilitated by the medical profession as doctors began prescribing the consumption of wine as a medicinal measure for the population. The banning of bjor (beer) however remained in force (‘Why Iceland Banned Beer’, Megan Lane, BBC, 01-Mar-2015, www.bbc.com).

Skál! (Photo: Scandification)

A ban on beer but not on all “beer products”
Like what happened elsewhere, consumers of beer were still able to access and imbibe the frothy ale from several sources. The Icelandic war on beer was targeted at full-strength beer…beer (usually of the pilsner kind) which didn’t exceed 2.25% alcohol was not deemed illegal. The watered-down variety and “beer substitutes” were available, such as brennivin (distilled “beer-like” potato vodka). Home-brew (Landi) flourished, as did smuggling of the amber substance (fishermen could get their hands on a case or two easily enough). If you were a diplomat you could get access to beer as part of your official state duties.

The Prohibitionists’ reasoning
The 20th century rolled on and the Icelanders’ ban on beer persisted. With beer less expensive than either wine or spirits, the authorities’ worry was that if cheap beer was freely available, this would lead to a contagion of heavy drinking in the community, especially among adolescents. By the 1970s there were signs of societal attitudinal change. Duty-free liquor could be purchased at airports by airline crews and foreign travellers, by the end of the decade this dispensation was extended to returning locals.

Icelandic White Ale 5.2% ABV (Photo: Muse on Booze)

End of the beer drought
Finally by 1988 more liberal attitudes towards the alcoholic brew’s place in modern Icelandic society prevailed. Polls in the 1980s showed that 6 in 10 citizens favoured beer’s legalisation…a groundswell of rising opinion against the ban’s continuance pushed the
Althingi (Icelandic parliament’s) hand3⃞. The upper chamber of the national legislature voted (fairly narrowly, 13–8) to repeal the ban on beer, effective from 1 March 1989 (which henceforth became celebrated annually in Iceland as “Beer Day”).

Traditional sour Gose beer, Icelandic style (Photo: issuu.com)

Today the beer flows in Iceland, especially at this time in late January when Thorri Seasonal Beers are made available to the public4⃞. At any time of the year city locals can freely drink the latest Euro-fashionable craft beers infused with herbs and Arctic blueberries and just about anything else imaginable in microbreweries. Regulation of beer however has not entirely vanished…outside of airports citizens can only buy beer at the government-owned Vinbúdin stores and if you are under 20 the law still bars you from purchasing any grog in the stores or airports.

Endnote: government monopolies on consumer items are a bit of a thing in Iceland. Between 1910 and 1977 the only outlet where you could buy that staple of domestic sustenance, milk, was the Mjólkurbúò, a state-owned milk store (‘Fun facts about Iceland — Strange customs, weird laws and interesting facts’, Reykjavik Excursions, 15-Aug-2022, www.re.is). Tobacco sales are also regulated by the same state monopoly company as alcohol, Vinbúdin.

Iceland: Whale testicle beer (Source: au.whales.org)

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1⃞   at the time Iceland was in a “Personal Union” with Denmark, not securing full sovereignty and independence until 1944

2⃞   women were not permitted to vote in the poll although overwhelmingly they were in support of the liquor ban

3⃞ legislators were also persuaded by the tax revenue boost that legalisation of the popular brew would bring

4⃞  during Thorrabjór Icelanders can drink traditional beer brews flavoured with, for instance, smoked whale testicles (5.1% alcohol) – a drop decidedly NOT popular with conservationists though!

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The Law of Jante: Scandinavian Anti-exceptionalism and the Wealth and Social Status Taboo

Comparative politics, Creative Writing, Inter-ethnic relations, Literary & Linguistics, Regional politics
(Image: Scandinavian Standard)

Contemporary Scandinavian society is rich and appetising fodder for sociologists and behaviouralists. The peculiar strain of egalitarianism that runs through the Nordic countries manifests itself in a concept known as Jantelagen in Swedish or Janteloven in Danish and Norwegian⊡. The origin of the word ‘Janteloven’ comes from a 1933 satirical novel by a Danish-Norwegian writer Aksel Sandemose. A Fugitive Crosses His Tracks, set in a fictional Danish town called ‘Jante’, is “a thinly veiled roman à clef about his hometown Nykøbing Mors”, Denmark, in which he skewers the inhabitants for their foibles – “pettiness, envy, backbiting, gossip, inverted snobbery and small-mindedness” [‘The Law of Jante’, Michael Booth, Paris Review, ‪11-Feb-2015 ‬www.parisreview.org]. One small portion of En flyktning krysser sitt spor (the Norwegian title) is of lasting significance, the “Laws of Jante”⊞, the list of ten principles designed to put non-conformists in Nordic society in their place. Sandemose’s so-called ‘Laws’ draw on long and widely held, deeply engrained Scandinavian attitudes⊟.

The 10 Laws of Jante

A society devoid of exceptionalism and ‘oneupmanship’
Janteloven/Jantelagen is a concept which celebrates Nordic self-restraint, “stoic humbleness and modesty”. Any sense of individual superiority and ambition is actively discouraged, as is talking about one’s personal success. The Jante laws are cultural codes which eschew declarations of a self-congratulatory or immodest kind. Nordic “Jante-ism” offers no haven for those seeking to stand out from the crowd. The benefits for adherence, Scandinavians assert, are collective ones, good for the nation as a whole, resulting in enhanced quality of life, a contribution to the “GNP of happiness” enjoyed by its citizens⊠ [‘Jantelagen: The Law of Jante Explained’, Swedes in the States, 22-Feb-2021, www.swedesinthestates.com].

(Source: worldlife expectancy.com)

The Jante Law instructs on what citizens need to do to fit in to the community, but it has a punitive purpose too…if an individual fails to fit in, it provides a way of “socially stigmatising anyone who break the rules”. According to author Michael Booth, it affects the everyday choices Scandinavians make, what clothes you wear, what car you buy, etc [‘Forget hygge: The laws that really rule in Scandinavia’, (BBC Ideas video, 2018, www.bbc.co.uk].

“We are all equal!”

Swedish comparisons are odious: The taboo on money and status
Jantelagen is deeply rooted in the Swedish psyche, it is de rigeur for all stratum of society never to talk about one’s wealth or income. Jantelagen also prohibits people from boasting about their social status, firing off a warning shot to allay any notions they may harbour about climbing the social ladder (the codes act as a handbrake on citizens not getting above their station). The reinforcement of the appearance of an egalitarian society helps to keep the balance (ie, serving as a control mechanism, maintaining homogeneity and societal harmony). Stephen Trotter’s study of Janteloven in Norway concludes that it operates as a “form of structural censorship (where) symbolic power is exerted (in the task of) nation-building” [‘Breaking the law of Jante’, SR Trotter, Issue 23 Myth and Nation, www.gla.ac.uk].

(Source: mbastudies.com)

Anything north of average is a win!
The claimed benefits of “Jante-ism” has also been explained in terms of a state of decreased expectations – living by the ten rules installs a sense of average expectations from life, so anything that comes your way “above and beyond the average” will be a welcome bonus, value-adding to your existing store of happiness (Lindsay Dupuis)[‘The happiness of the Danes can easily be explained by 10 cultural rules’, Lila MacLellan, Quartz, 29-Sep-2016, www.qz.com].

Stockholm’s poshest precinct (Photo: Alxpin/Getty Images)

A Millennial challenge to the Law of Jante?
The fabric of Jantelagen in a society like Sweden remains firmly intact despite the reality of growing inequalities in income since the 1990s – the top 20% of workers in Sweden earn four times as much as the bottom 20% (OECD). There are some signs in the Scandinavian countries however that the fabric is coming under strain, especially from the changing expectations of the countries’ youth. The inexorable rise of social media presages a Millennial backlash against the Law of Jante… University of Bergen academic Cornelius Cappelen points to the pervasive influence of online platforms to effect behavioural change and undermine the Jante mindset, ie, bragging on Facebook, Instagram, Vlogging, etc, all promoting “rampant individualism” (Cappelin) [‘Law of Jante’, Wikipedia, http://en.m.wikipedia.org; ‘Jantelagen: Why Swedes won’t talk about wealth’, Maddy Savage, BBC, 18-Oct-2019, www.bbc.com].

(Photo: Sveriges Radio)

Exo-group influences
Aside from pushback from a social media-fuelled Scandinavian youth, challenges to the unspoken social norms of ”Jante-ism” may emerge from other sectors of society. Sweden is increasingly a migrant society, estimates put the proportion of Swedish citizens with a foreign background at around 25%…this growing diversity exposes the community to the influence of outside cultures, many of which have very different socio-cultural norms to the ‘native’ ones, such as the celebration of achievements, skills and talents of the individual (Savage).

Helsinki: Vanha kaupunki (Source: Multi Briefs)

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Sandemose’s stern image on a Norwegian jet

Endnote: TPS
Scandinavia’s Jante Law evokes similarities with other cultural phenomenons such as the (albeit less institutionalised) “Tall Poppy Syndrome”. This millennia-old cultural phenomenon—deriving from Ancient Greek and Roman sources—is conspicuously present in but by no means unique to the cultural ethos of Australia and New Zealand. Having freed themselves of the status of British colonies far away in the South-west Pacific, Australians and New Zealanders created through war and statehood a new and separate (mythic) identity for themselves as a ‘superior’ type of Briton…one in which “Jack was as good as his master”. This sustained myth of classlessness, sometimes described as a kind of “ideological egalitarianism down under”, was a conscious attempt to distance these “New Britons” from the rigid class system of the mother country.

͡°° ͡° ͡°° ͡° ͡°° ͡° ͡°° ͡° ͡°° ͡° ͡°° ͡° ͡°° ͡° ͡°° ͡° ͡°° ͡° ͡°° ͡° ͡°° ͡° ͡°° ͡°

Jante laki in Finnish and Jantelögin in Icelandic
⊞ a sort of mock “informal Scandinavian Ten Commandments” (Booth)
⊟ Sandemose himself by all accounts was hardly a model Nordic citizen, irritable of nature, of questionable morality and thoroughly unpleasant to family according to his granddaughter Iben, also a writer (Booth)
⊠ UN World Happiness Report (2018) ranked the top three countries, in order, Finland, Norway and Denmark. Previously in 2016 Denmark topped the world poll

Iceland’s “Dog-Days King”: The Nine Week Summer Republic

Biographical, International Relations, Military history, Regional History

In the middle of the Napoleonic Wars with conflict raging in different parts of the Continent, attention switched momentarily to the North Atlantic. In 1807 the United Kingdom attacked Copenhagen, capturing or neutralising virtually the entire Danish navy. The Danish response was to join the European conflict on Napoleon’s side against Britain and its allies.

3C77B278-D979-4FD1-8EF7-09F067A692BFIceland at this time was a sovereign territory under the realm of the Danish-Norwegian real union. During the hostilities, in 1809, a British trading expedition to Iceland was mounted by London soap merchant Samuel Phelps. Accompanying Phelps on this mission was a Danish adventurer with a dodgy past, Jørgen Jørgenson whose escapades in Iceland and elsewhere were to make him one the most colourful characters of the era.

5A37D9C4-31FD-4DEC-86A5-F76C80F5DEE0Jørgenson’s coup
Despite Iceland’s citizens suffering from a shortage of provisions, the governor of the colony rebuffed Phelps’ request to trade with the locals. At this point, Phelps and especially Jørgenson, took things into their own hands. The Dane had the governor (Count FC Trampe) apprehended and his administration deposed in a “bloodless coup”. Jørgenson immediately declared Iceland a republic, free and independent of Danish-Norwegian rule.

Jørgenson’s “reform agenda” for Iceland
Unhesitatingly Jørgenson assumed the top spot in the new regime, adopting the title of “His Excellency, the Protector of Iceland, Commander in Chief by Sea and Land” [James Dally, ‘Jorgenson, Jorgen (1780–1841)’, Australian Dictionary of Biography, National Centre of Biography, Australian National University, http://adb.anu.edu.au/biography/jorgenson-jorgen-2282/text2935, published first in hardcopy 1967, accessed online 1 January 2019].

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The ‘protector’ set about designing a flag (above) for the ‘republic’ and built a fort which he named Fort Phelps after the merchant who financed the expedition. Jörgenson announced a series of reforms, pledging to lower taxes on the citizenry, establish price controls on grain, and to restore the Althing (Iceland’s historic parliament dating back to AD 930) [Historical Dictionary of Iceland, (Sverrir Jakobsson & Gudamundar Hálfdanarson) [1st Ed.]]. Jørgenson’s proclamations that he was acting on behalf of Icelanders to liberate them from colonial servitude have a question mark over them…in his autobiography Jørgenson hints at the fact that he had been motivated more by personal gain and glory than by any altruistic aims [‘The Convict King’ by Jørgen Jørgenson (edited by James Francis Hogan)].85E4BE72-F29C-4506-B70D-64E993BDB16B

The “nine week republic”
The English were not in favour of Jørgenson’s bold unilateral coup, the influential Sir Joseph Banks for instance decried the takeover by Jørgenson as illegal – although its interesting to note that Banks had already urged Westminster to annex Iceland (as well as Greenland and the Faroe Islands) and turn the North Atlantic into a “British lake” [Jørgen Jørgenson’s Liberation of Icelandic – A Bicentenary’, Tasmanian Times, (Kim Peart), 31-May-2009, www.tasmaniantimes.com]. Just nine weeks after the deposition of Danish rule on the island, the HMS Talbot under Captain Alexander Jones was despatched to the capital Reikevig (Reykjavík) to take the Danish “mini-Napoleon” into custody and restore Danmark-Norge rule.

Jørgenson was taken back to London (apparently voluntarily) where was imprisoned for breaching his parole which had forbidden him from leaving England without permission. After the defeat of Denmark-Norway’s ally France in 1814, Norway was ceded to Sweden and Iceland ceded to Denmark (Treaty of Kiel). It was the not until 1944 that Iceland finally obtained full independence from the Danes and became, this time permanently, a republic.

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⟰ Engraving commemorating Jørgenson on the Ross Bridge, Tasmania

PostScript: Jørgen Jørgenson, opportunist adventurer 
Jørgenson’s eventful life, both before and after his brief Icelandic escapade, was a entertaining cavalcade of alternating peaks and troughs. His autobiography makes the case for Jørgenson as “man of many parts”: “Being the Life and Adventures of Jörgen Jörgensen, Monarch of Iceland, Naval Captain, Revolutionist, British Diplomatic Agent, Author, Dramatist, Preacher, Political Prisoner, Gambler, Hospital Dispenser, Continental Traveller, Explorer, Editor, Expatriated Exile, and Colonial Constable.“ [Hogan, op.cit.]. Among other things, Jørgenson had two lengthy spells in Van Diemens Land (Tasmania), involved in the early exploration of that island✥; had a number of mandatory stays at “His Majesty’s Pleasure” (the Fleet Prison, Newmarket); was for a time a spy FOR the British; and in between adventures he wasted an inordinate amount of time engaged in nonstop gambling and drinking.

☤☤  ☤ ☤ ☤☤

Note: Icelanders today refer to Jørgenson as Jörundur hundadaga-Konyngur (“Jørgen the Dog-Days King”) (Icelanders tend to characterise summer as the “dog-days”).

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✱ Jørgenson had called for the creation of a liberal constitution based on that of the United States and the French First Republic
✥ ‘Vandemonians’ have heaped on Jørgenson some of his more  romanticised sobriquets, such as the “Founder of the City of Hobart Town” and the “Viking of Van Diemens Land”