The earliest proof of Frisian merchants, or kāpmon in Old Frisian language, trading in slaves dates from the seventh century. It was Venerable Bede himself, the Father of English history, who documented this criminal act. It was a merchant doing business on the London markets, who also traded in slaves. In this post we shed some light on this dark chapter of history.
Venerable Bede, the Northumbrian monk, describes the whole affair in his Historia ecclesiastica gentis Anglorum ‘the ecclesiastical history of the English people’, written around the year 730. This is, in short, the story:
It was in 679 that in the kingdom of Lindsey the Battle of the Trent took place. A battle between the kingdoms of Northumbria and Mercia. The kingdom of Mercia won, and ruled over that of Lindsey from then on.
The lower king Ælfwine of the kingdom of Deira was killed during the Battle of the Trent. One of Ælfwine’s thegns, named Imma, was struck down with many others. But he was not dead. Badly injured, he lay on the battlefield between the slain men for the whole night. The next day he regained consciousness, bounded his wounds a bit, and sat up. Then he was noticed by his enemies, the Mercian warriors of king Æthelred. They brought him to one of their chieftains, a nobleman of king Æthelred. Venerable Bede gives no name of the nobleman. Imma pretended to be a poor, married peasant and said he only brought supplies to the battlefield. The nobleman believed this and took him in his house. He promised to take care of his wounds. But, when Imma was to be bound to prevent him from fleeing, the fetters were loosed somehow.
Why Imma could not be bound, was because of his brother Tunna who was a priest. Tunna thought Imma had died in battle, and obviously started praying for the wellbeing of his brother’s soul. This was the reason Imma was mysteriously freed from his fetters all the time. The nobleman got suspicious and started to inquire with Imma. Now, Imma told him the truth. That he was a thegn of king Ælfwine, and that he had a brother-priest who was probably praying for him right now.
The nobleman could have killed him on the spot for his lies, and for the fact Imma was an enemy. He did not, because he already had promised Imma to take care of his wounds. Instead, the nobleman sold him to a Frisian kāpmon ‘merchant’ in London. Venerable Bede does not give the name of this Frisian trader, unfortunately. Neither does Bede say anything about the amount of silver the Frisian paid to the nobleman for the transaction. Then, after the transfer, no matter how hard the Frisian merchant tried, again no fetter remained fastened on Imma. They all came loose automatically. Of course, still thanks to the prayers of his brother Tunna. Eventually, realizing things were unmanageable and cost too much time and money, the Frisian trader gave Imma the possibility to ransom himself.
Imma turned to king Hlothhere of Kent. Apparently, there were some favorable family ties. Indeed, king Hlothhere helped him out with the needed amount of money and/or silver, and Imma could pay his ransom to the Frisian businessman. Possibly, together with a compensation for the future loss of revenue of the merchant. After that, the thegn of king Ælfwine was free to go, at last. Imma returned to his brother-priest Tunna, and to his land, which in the meantime was annexed by the kingdom of Mercia.
End of the story as recorded by Venerable Bede.
As an anecdote, it is interesting to mention that a hundred years later, again a Frisian merchant pops up in Britain. This time in the city of York. It is not nice too, what he did. This merchant killed the son of a count. Because of this incident, the whole Frisian colony, apparently permanently living in York, had to leave the country. Clergyman Ludger, later Saint Ludger (read our posts Liudger, the first Frisian apostle and One of history’s enlightening hikes, that of Bernlef to learn more about him) was instructed by Alcuin to accompany the Frisian merchants back home to Frisia. This to great chagrin of Ludger, who had just returned from barbaric heathen Frisia, and who had hoped to devote himself to study for a while. Now, much too quick, he ended up in barren and wet Frisia again. The story is recorded in the ninth-century Vita sancti Liudgerii.
Firstly, we must confess the case of Imma in the year 679 is not the first proof of Frisian merchants trading in slaves. Already in the year 82 they did. Frisians, together with men of the Suebi tribe, captured on the river Rhine a group renegades who had deserted the Roman army and had fled from Britannia. Some were killed and others sold as slave by Frisian merchants, who happened to be around too. Everything according to Roman historian Cornelius Tacitus (ca. 55-ca. 117). Taking slaves continued as common practice during the Viking Age, centuries later.
Slaves were an integral part of early-medieval society. Taking slaves during battle or during a raid, was simply the thing you did. How important the trade in slaves was for the Frisian traders, is hard to tell from the old texts. When large parts of Frisia became to fell under Frankish and thus christian rule, selling slaves to pagans was no longer allowed. We know this from title XVII of the late eighth-century Lex Frisionum..
Qui mancipium in paganas gentes vendiderit, weregildum suum ad partem regis solvere cogatur.
He who has sold a slave to heathen people, shall be compelled to pay his weregeld [blood money] to the king.
Selling slaves to fellow christians was, of course, still allowed…
In the Vita et miracula sancti Goaris ‘Life and miracles of Saint Goar’ written by monk Wandalbert of Prüm in the first half of the ninth century, another example of Frisian merchants using slaves can be found. It is the account of a shipwreck on the river Rhine near the Lorelei rock at Sankt Goar. See our post Little prayers at the Lorelei rock for more about these Frisian Rhine skippers.
Slavery and racial discrimination (and worse), are in origin two separate things. Slavery was a universal practice, and, at first, had nothing to do with color, religion nor race. In the North Atlantic slave trade, the captors often recognized the nobility of their victims. When Vikings enslaved Gaels, Welsh, and Anglo-Saxons and forced them into a life of servitude on Iceland, these slaves were often remembered as ‘men of good family’. On the other hand, when Vikings robbed African slaves in what is now Spain and brought them to Ireland, they called them blámenn ‘blue men’ for the their dark skin.
However, with the rise of the colonial powers in the Late Middle Ages, slavery and racism were merged to, among other, justify the gross human exploitation and degradation. The genetic mirror of this cruel past can still be seen in the African American and Icelandic male population, since genes do not lie. Read our post With the White Rabbit down the Hole.
Wealhaz – The West Germanic term walhaz means ‘foreigner’, or more specifically ‘a person of Celtic or Romance speech’. In other words, walhaz is the perspective of a Germanic-speaking neighbor of the Roman Empire, living in what is now Flanders, Germany and the Netherlands (Schrijver 2014).
On the Continent the term walhaz survived as ‘wahl’ in German (e.g. Walchensee) and ‘waal’ in Dutch (e.g. town of Waalwijk and region Walonia) to denote people who spoke Romance. A walnut is therefore ‘a nut from France’, where the people speak Romance.
In Old English walhaz developed into ‘wealh’ or ‘wealhas’ and retained the inherited meaning of ‘foreigner’ to indicate (interestingly) the indigenous people of Britain, being of lower status. In the West Saxon dialect of Old English ‘wealh’ was even a synonym of slave.
During the Early Middle Ages, slaves could buy themselves free if her or his kin raised the silver or gold for it. Relevant in this early-medieval story documented by Venerable Bede is that the (surely still heathen) Frisian merchant acts as a middleman. It was the nobleman who made someone from a neighboring people (i.e. Northumbria) a slave, and who sold him to the merchant. The Frisian merchant probably could sell the (christian) slave across the North Sea at e.g. Dorestat, Birka or Ribe for a higher price. Nevertheless, if a slave was able to compensate the merchant before, the latter would set him free. Who knows, maybe even shake hands to seal the transaction. Now, the trader had space left on his ships to stock up, for example, some more high quality, English wool instead of slaves. It was after all about making a profit.
If someone knows the name of the Frisian merchant concerned, let us know so we can indict him for the International Criminal Tribunal for Frisia (ICTF) at Aurich in Ostfriesland, Germany.
Note 1 – If the reader is interested in Frisian merchants and the magnitude of the free trade of capitalistic Frisia during the Early Middle Ages, read our posts Porcupines bore U.S. bucks and To the end where it all began: Ribbon Ribe.
Note 2 – The early-medieval law codes of northwestern Europe with their extensive injury tariffs, distinguish between different castes like noblemen, freemen and serfs. Read our post You killed a man? That’ll be 1 weregeld, please.
Note 3 – Concerning Frisians taking slaves and offering the possibility of ransom, on the Faroe Islands a children rhyme named Frísa Vísa ‘Frisian song’ exists about a girl being kidnapped by rude Frisians, and who tries to ransom herself. Read our post Latið meg ei á Frísaland fordervast!
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Credit featured image Tom Lovell.