text:
Healing the blind near Jericho
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Jesus healing blind Bartimaeus, by Johann Heinrich Stöver, 1861.
Each of the three Synoptic Gospels tells of Jesus healing the blind near Jericho, as he passed through that town, shortly before his passion.
The Gospel of Mark tells of the cure of a man named Bartimaeus healed by Jesus as he is leaving Jericho. The Gospel of Matthew and the Gospel of Luke include different versions of this story.
Contents
[hide]
1 Narrative development
2 Son of David
3 Bartimaeus
4 Notes
5 See also
6 References
7 External links
Narrative development[edit]
The earliest version is in the Gospel of Mark (10:46-52) which tells of the cure of a blind beggar named Bartimaeus (literally "Son of Timaeus"). He is one of the few recipients of healing whose names evangelists let us know. A priest Oleg Molenko (Uryupin), theologian, attributes this detail to the fact that these people had been definitely saved and served the Church in their lifetime unlike those whose names evangelists did not disclose. For example, like in an another instance of a man who had been an invalid for 38 years who waited for the movement of the water in a pool in the Gospel of John (5:2-15) and whose name remains unknown, Jesus cures that sick person and warns him about the consequences in case he reverts to doing things that brought him to the condition of infirmity of which he's now restored (5:14), as yet he might have had inclination towards sin. Unlike him, healed Bartimaeus follows Jesus immediately which shall mean that he has chosen Christ in his life so there should be no uncertainty in his destiny, which led the evangelist Mark to include his name in the narrative. Bartimaeus also teaches us a Jesus Prayer, "Jesus, Son of David, have mercy on me!", and, its result, an acquiring spiritual eyesight, the sign of which was his restored ability to see. [1]
As Jesus is leaving Jericho with his followers, Bartimaeus calls out: 'Son of David, have mercy on me!' and persists even though the crowd tries to silence him. Jesus has them bring the man to him and asks what he wants; he asks to be able to see again. Jesus tells him that his faith has cured him; he immediately regains his sight and follows Jesus.
Apart from telling a miracle story that shows the power of Jesus, the author of the Gospel uses this story to advance a clearly theological purpose. It shows a character who understands who Jesus is and the proper way to respond to him - with faith. The beggar, on being called to Jesus, discards his cloak, symbolising the leaving behind of possessions. And the use of the title, 'Son of David' - the only occasion on which this is used in the Gospel of Mark - serves to identify Jesus as the Messiah.[2]
The Gospel of Matthew has two unnamed blind men, sitting by the roadside; Jesus is 'moved by compassion' and touches their eyes. 20:29-34 A version of the same story is told earlier in the narrative, when Jesus is preaching in Galilee. On this occasion, he asks the blind men if they believe he can cure them, and when they assure them they do, he commends their faith and touches their eyes, restoring their sight. He warns them to tell nobody of this, but they go and spread the news throughout the district. (Matthew 9:27-31)
The Gospel of Luke 18:35-43 handles the story in a different way; there is one unnamed blind man, and the author shifts the incident to take place as Jesus is approaching Jericho, so it can lead into the story of Zacchaeus.[3]
Son of David[edit]
Vernon K. Robbins emphasizes that the healing of Bartimaeus is the last of Jesus’ healings in Mark, and links Jesus’ earlier teaching about the suffering and death of the Son of Man with his Son of David activity in Jerusalem.[4][5] The story blends the Markan emphasis on the disciples’ 'blindness' - their inability to understand the nature of Jesus’ messiahship - with the necessity of following Jesus into Jerusalem, where his suffering and death make him recognizable to Gentiles as Son of God.[6]
Paula Fredriksen, who believes that titles such as "Son of David" were applied to Jesus only after the crucifixion and resurrection, argued that Mark and Matthew placed that healing with the proclamation "Son of David!" just before "Jesus' departure for Jerusalem, the long-foreshadowed site of his sufferings."[7] The title "Son of David" is a messianic name.[8][9] Thus, Bartimaeus' exclamation was, according to Mark, the first public acknowledgement of the Christ, after St. Peter's private confession at Mark 8:27–30.
Bartimaeus[edit]
The naming of Bartimaeus is unusual in several respects: (a) the fact that a name is given at all, (b) the strange Semitic-Greek hybrid, with (c) an explicit translation "Son of Timaeus." Some scholars see this to confirm a reference to a historical person;[10] however, other scholars see a special significance of the story in the figurative reference to Plato's Timaeus who delivers Plato's most important cosmological and theological treatise, involving sight as the foundation of knowledge. [11]
Notes[edit]
Jump up ^ Father Oleg Molenko, theologian, sermon "How can a blind person recover his sight through the name of Christ? (Russian: Как прозреть слепому силой имени Христа?)", Youtube, minutes 18-20, Finland, September, 2017.
Jump up ^ Stephen Ahearne-Kroll, The Psalms of Lament in Mark's Passion: Jesus' Davidic Suffering (Cambridge University Press, 2007) pages 138-140
Jump up ^ Luke Timothy Johnson, The Gospel of Luke (Liturgical Press, 1991) page 283.
Jump up ^ Jesus the Teacher: A Socio-Rhetorical Interpretation of Mark by Vernon K. Robbins 2009, ISBN 978-0-8006-2595-5. 41-43.
Jump up ^ Vernon K. Robbins, “The Healing of the Blind Bartimaeus (10:46-52) in the Marcan Theology,” Journal of Biblical Literature 92 (1973), 224-243 [1]
Jump up ^ Vernon K. Robbins, "The Reversed Contextualization of Psalm 22 in the Markan Crucifixion: A Socio-Rhetorical Analysis" [2] (1992)
Jump up ^ Fredriksen, From Jesus to Christ, p. 181.
Jump up ^ "Reflections: The blind Bartimaeus: Mark 10:46-52," October 24, 2009, The Manila Bulletin, The Manila Bulletin website Archived 2009-10-26 at the Wayback Machine., citing365 Days with the Lord, (St. Paul's, Makati City, Philippines) from St. Paul's website (dead link)[dead link]. Accessed October 28, 2009.
Jump up ^ Barrie Wetherill, "Jesus cures blind Bartimaeus," from The Life of Jesus Christ, found at easy English Bible study. Accessed October 28, 2009.
Jump up ^ Vincent Taylor. The Gospel according to St. Mark. 1966 St. Martin's Press Inc. p 448.
Jump up ^ Mary Ann Tolbert, Sowing the Gospel: Mark's World in Literary-Historical Perspective 1996, Fortress Press. p189.
See also[edit]
Life of Jesus in the New Testament
Ministry of Jesus
Parables of Jesus
The Blind Man of Bethsaida
References[edit]
Paula Fredriksen, From Jesus to Christ (2000), ISBN 0-300-08457-9
Vernon K. Robbins, Jesus the Teacher: A Socio-Rhetorical Interpretation of Mark 2009, ISBN 978-0-8006-2595-5
External links[edit]
Wikimedia Commons has media related to Healing of the blind man of Jericho.
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Ain't I a Woman?
From Wikipedia, the free encyclopedia
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This article is about the speech by Sojourner Truth. For the book, see Ain't I a Woman? (book).
Sojourner Truth
"Ain't I a Woman?" is the name given to a speech, delivered extemporaneously, by Sojourner Truth, (1797–1883), born into slavery in New York State. Some time after gaining her freedom in 1827, she became a well known anti-slavery speaker. Her speech was delivered at the Women's Convention in Akron, Ohio, on May 29, 1851, and did not originally have a title.
The speech was briefly reported in two contemporary newspapers, and a transcript of the speech was published in the Anti-Slavery Bugle on June 21, 1851. It received wider publicity in 1863 during the American Civil War when Frances Dana Barker Gage published a different version, one which became known as Ain't I a Woman? because of its oft-repeated question. This later, better known and more widely available version has been the one referenced by most historians.
Contents
[hide]
1 Background
2 Different versions
3 The speech
3.1 1851 version by Robinson
3.2 1863 version by Gage
4 Legacy
5 References
6 Further reading
7 External links
Background[edit]
"Am I Not a Man and a Brother?" – 1787 medallion designed by Josiah Wedgwood for the British anti-slavery campaign
1830s image of a slave woman saying "Am I Not a Woman and a Sister?"
The phrase "Am I not a man and a brother?" had been used by British abolitionists since the late 18th century to decry the inhumanity of slavery.[1] This male motto was first turned female in the 1820s by British abolitionists,[2] then in 1830 the American abolitionist newspaper Genius of Universal Emancipation carried an image of a slave woman asking "Am I not a woman and a sister?"[1] This image was widely republished in the 1830s, and struck into a copper coin or token, but without the question mark, to give the question a positive answer.[2] In 1833, African American activist Maria W. Stewart used the words of this motto to argue for the rights of women of every race, though white women were oppressed to much less degree than black women. Historian Jean Fagan Yellin argued in 1989 that this motto served as inspiration for Sojourner Truth, who was well aware of the great difference in the level of oppression of white versus black women. Truth was asserting both her gender identity and race by asking the crowd, "Am I not a woman?"[1][3]
Different versions[edit]
The first reports of the speech were published by the New York Tribune on June 6, 1851, and by The Liberator five days later. Both of these accounts were brief, lacking a full transcription.[4] The first complete transcription was published on June 21 in the Anti-Slavery Bugle by Marius Robinson, an abolitionist and newspaper editor who acted as the convention's recording secretary.[5] The question "Ain't I a Woman" does not appear in his account.[6]
Twelve years later, in May 1863, Frances Dana Barker Gage published a very different transcription. In it, she gave Truth many of the speech characteristics of Southern slaves, and she included new material that Robinson had not reported. Gage's version of the speech was republished in 1875, 1881, and 1889, and became the historic standard. This version is known as "Ain't I a Woman?" after its oft-repeated refrain.[7] Truth's style of speech was not like Southern slaves;[8] she was born and raised in New York, and spoke only Dutch until she was nine years old.[9][10][11]
Additions that Gage made to Truth's speech include the ideas that she could bear the lash as well as a man, that no one ever offered her the traditional gentlemanly deference due a woman, and that most of her 13 children were sold away from her into slavery. Truth is widely believed to have had five children, with one sold away, and was never known to claim more children.[6] Further inaccuracies in Gage's 1863 account conflict with her own contemporary report: Gage wrote in 1851 that Akron in general and the press in particular were largely friendly to the woman's rights convention, but in 1863 she wrote that the convention leaders were fearful of the "mobbish" opponents.[6] Other eyewitness reports of Truth's speech told a different story, one where all faces were "beaming with joyous gladness" at the session where Truth spoke; that not "one discordant note" interrupted the harmony of the proceedings.[6] In contrast to Gage's later version, Truth was warmly received by the convention-goers, the majority of whom were long-standing abolitionists, friendly to progressive ideas of race and civil rights.[6]
The speech[edit]
1851 version by Robinson[edit]
Marius Robinson, who attended the convention and worked with Truth, printed the speech as he transcribed it in the June 21, 1851, issue of the Anti-Slavery Bugle.[12]
One of the most unique and interesting speeches of the convention was made by Sojourner Truth, an emancipated slave. It is impossible to transfer it to paper, or convey any adequate idea of the effect it produced upon the audience. Those only can appreciate it who saw her powerful form, her whole-souled, earnest gesture, and listened to her strong and truthful tones. She came forward to the platform and addressing the President said with great simplicity: "May I say a few words?" Receiving an affirmative answer, she proceeded:[13]
I want to say a few words about this matter. I am a woman's rights. [sic] I have as much muscle as any man, and can do as much work as any man. I have plowed and reaped and husked and chopped and mowed, and can any man do more than that? I have heard much about the sexes being equal. I can carry as much as any man, and can eat as much too, if I can get it. I am as strong as any man that is now. As for intellect, all I can say is, if a woman have a pint, and a man a quart – why can't she have her little pint full? You need not be afraid to give us our rights for fear we will take too much, – for we can't take more than our pint'll hold. The poor men seems to be all in confusion, and don't know what to do. Why children, if you have woman's rights, give it to her and you will feel better. You will have your own rights, and they won't be so much trouble. I can't read, but I can hear. I have heard the bible and have learned that Eve caused man to sin. Well, if woman upset the world, do give her a chance to set it right side up again. The Lady has spoken about Jesus, how he never spurned woman from him, and she was right. When Lazarus died, Mary and Martha came to him with faith and love and besought him to raise their brother. And Jesus wept and Lazarus came forth. And how came Jesus into the world? Through God who created him and the woman who bore him. Man, where was your part? But the women are coming up blessed be God and a few of the men are coming up with them. But man is in a tight place, the poor slave is on him, woman is coming on him, he is surely between a hawk and a buzzard.[13]
1863 version by Gage[edit]
The speech was recalled 12 years after the fact by Gage, an activist in the woman's rights and abolition movements. Gage, who presided at the meeting, described the event:[14]
The leaders of the movement trembled on seeing a tall, gaunt black woman in a gray dress and white turban, surmounted with an uncouth sunbonnet, march deliberately into the church, walk with the air of a queen up the aisle, and take her seat upon the pulpit steps. A buzz of disapprobation was heard all over the house, and there fell on the listening ear, 'An abolition affair!" "Woman's rights and niggers!" "I told you so!" "Go it, darkey!" . . Again and again, timorous and trembling ones came to me and said, with earnestness, "Don't let her speak, Mrs. Gage, it will ruin us. Every newspaper in the land will have our cause mixed up with abolition and niggers, and we shall be utterly denounced." My only answer was, "We shall see when the time comes."
The second day the work waxed warm. Methodist, Baptist, Episcopal, Presbyterian, and Universalist minister came in to hear and discuss the resolutions presented. One claimed superior rights and privileges for man, on the ground of "superior intellect"; another, because of the "manhood of Christ; if God had desired the equality of woman, He would have given some token of His will through the birth, life, and death of the Saviour." Another gave us a theological view of the "sin of our first mother."
There were very few women in those days who dared to "speak in meeting"; and the august teachers of the people were seemingly getting the better of us, while the boys in the galleries, and the sneerers among the pews, were hugely enjoying the discomfiture as they supposed, of the "strong-minded." Some of the tender-skinned friends were on the point of losing dignity, and the atmosphere betokened a storm. When, slowly from her seat in the corner rose Sojourner Truth, who, till now, had scarcely lifted her head. "Don't let her speak!" gasped half a dozen in my ear. She moved slowly and solemnly to the front, laid her old bonnet at her feet, and turned her great speaking eyes to me. There was a hissing sound of disapprobation above and below. I rose and announced, "Sojourner Truth," and begged the audience to keep silence for a few moments.
The tumult subsided at once, and every eye was fixed on this almost Amazon form, which stood nearly six feet high, head erect, and eyes piercing the upper air like one in a dream. At her first word there was a profound hush. She spoke in deep tones, which, though not loud, reached every ear in the house, and away through the throng at the doors and windows.
The following is the speech as Gage recalled it in History of Woman Suffrage which was, according to her, in the original dialect as it was presented by Sojourner Truth:
"Wall, chilern, whar dar is so much racket dar must be somethin' out o' kilter. I tink dat 'twixt de niggers of de Souf and de womin at de Norf, all talkin' 'bout rights, de white men will be in a fix pretty soon. But what's all dis here talkin' 'bout?
"Dat man ober dar say dat womin needs to be helped into carriages, and lifted ober ditches, and to hab de best place everywhar. Nobody eber helps me into carriages, or ober mud-puddles, or gibs me any best place!" And raising herself to her full height, and her voice to a pitch like rolling thunder, she asked. "And a'n't I a woman? Look at me! Look at my arm! (and she bared her right arm to the shoulder, showing her tremendous muscular power). I have ploughed, and planted, and gathered into barns, and no man could head me! And a'n't I a woman? I could work as much and eat as much as a man—when I could get it—and bear de lash as well! And a'n't, I a woman? I have borne thirteen chilern, and seen 'em mos' all sold off to slavery, and when I cried out with my mother's grief, none but Jesus heard me! And a'n't I a woman?
"Den dey talks 'bout dis ting in de head; what dis dey call it?" ("Intellect," whispered some one near.) "Dat's it, honey. What's dat got to do wid womin's rights or nigger's rights? If my cup won't hold but a pint, and yourn holds a quart, wouldn't ye be mean not to let me have my little half-measure full?" And she pointed her significant finger, and sent a keen glance at the minister who had made the argument. The cheering was long and loud.
"Den dat little man in black dar, he say women can't have as much rights as men, 'cause Christ wan't a woman! Whar did your Christ come from?" Rolling thunder couldn't have stilled that crowd, as did those deep, wonderful tones, as she stood there with outstretched arms and eyes of fire. Raising her voice still louder, she repeated, "Whar did your Christ come from? From God and a woman! Man had nothin' to do wid Him." Oh, what a rebuke that was to that little man.
Turning again to another objector, she took up the defense of Mother Eve. I can not follow her through it all. It was pointed, and witty, and solemn; eliciting at almost every sentence deafening applause; and she ended by asserting: "If de fust woman God ever made was strong enough to turn de world upside down all alone, dese women togedder (and she glanced her eye over the platform) ought to be able to turn it back, and get it right side up again! And now dey is asking to do it, de men better let 'em." Long-continued cheering greeted this. "'Bleeged to ye for hearin' on me, and now ole Sojourner han't got nothin' more to say."[15]
Gage described the result: "Amid roars of applause, she returned to her corner, leaving more than one of us with streaming eyes, and hearts beating with gratitude. She had taken us up in her strong arms and carried us safely over the slough of difficulty turning the whole tide in our favor. I have never in my life seen anything like the magical influence that subdued the mobbish spirit of the day, and turned the sneers and jeers of an excited crowd into notes of respect and admiration. Hundreds rushed up to shake hands with her, and congratulate the glorious old mother, and bid her God-speed on her mission of 'testifyin' agin concerning the wickedness of this 'ere people.'"[15]
Legacy[edit]
There is no single, undisputed official version of Truth's speech. Robinson and Truth were friends who had worked together concerning both abolition of slavery and women's rights, and his report is strictly his recollection with no added commentary. Since Robinson's version was published in the Anti-Slavery Bugle, the audience is largely concerned with the rights of African Americans rather than women; it is possible Robinson's version is framed for his audience. Although Truth collaborated with Robinson on the transcription of her speech, Truth did not dictate his writing word for word.[16]
The historically accepted standard version of the speech was written by Gage, but there are no reports of Gage working with Truth on the transcription.[16] Gage portrays Truth as using a Southern dialect, which the earliest reports of the speech do not mention. Truth is said to have prided herself on her spoken English.[17] The dialect in Gage's 1863 version is less severe than in her later version of the speech that she published in 1881. The rearticulation in the different published versions of Gage's writings serve as the metonymic transfiguration of Truth.[18] In addition, the crowd Truth addressed that day consisted of mainly white, privileged women. In Gage's recollection, she describes that the crowd did not want Truth to speak because they did not want people to confuse the cause of suffrage with abolition, despite many reports that Truth was welcomed with respect. Although Gage's version provides further context, it is written as a narrative: she adds her own commentary, creating an entire scene of the event, including the audience reactions. Because Gage's version is built primarily on her interpretation and the way she chose to portray it, it cannot be considered a pure representation of the event.[16]
References[edit]
^ Jump up to: a b c Stetson, Erlene; David, Linda (August 31, 1994). Glorying in Tribulation: The Life Work of Sojourner Truth. MSU Press. p. 1840. ISBN 9780870139086.
^ Jump up to: a b Midgley, Clare (2007). "British Abolition and Feminism in Transatlantic Perspective". In Kathryn Kish Sklar, James Brewer Stewart. Women's Rights and Transatlantic Antislavery in the Era of Emancipation. Yale University Press. p. 134. ISBN 9780300137866.
Jump up ^ Ducille, Ann (July 6, 2006). "On canons: anxious history and the rise of black feminist literary studies". In Ellen Rooney. The Cambridge Companion to Feminist Literary Theory. Cambridge University Press. pp. 37–38. ISBN 9781139826631.
Jump up ^ Fitch, Suzanne Pullon; Mandziuk, Roseann M. (1997). Sojourner Truth as orator: wit, story, and song. Great American Orators. 25. Greenwood. p. 18. ISBN 0-313-30068-2.
Jump up ^ Brezina, Corona (2004). Sojourner Truth's "Ain't I a woman?" speech: a primary source investigation. The Rosen Publishing Group. p. 32. ISBN 978-1-4042-0154-5.
^ Jump up to: a b c d e Mabee, Carleton; Susan Mabee Newhouse. Sojourner Truth: Slave, Prophet, Legend, NYU Press, 1995, pp. 67–82. ISBN 0-8147-5525-9
Jump up ^ Craig, Maxine Leeds. Ain't I A Beauty Queen: Black Women, Beauty, and the Politics of Race, Oxford University Press USA, 2002, p. 7. ISBN 0-19-515262-X
Jump up ^ Brezina, Corona (2005). Sojourner Truth's "Ain't I a Woman?" Speech: A Primary Source Investigation. The Rosen Publishing Group. p. 29. ISBN 9781404201545.
Jump up ^ "Sojourner Truth Page". American Suffragist Movement. Archived from the original on 29 December 2006. Retrieved 29 December 2006.
Jump up ^ "Sojourner Truth Page". Fordham University. Archived from the original on 13 January 2007. Retrieved 30 December 2006.
Jump up ^ "The Narrative of Sojourner Truth by Olive Gilbert and Sojourner Truth". Project Gutenberg. Archived from the original on 24 September 2011. Retrieved 23 August 2016.
Jump up ^ "Amazing Life page". Sojourner Truth Institute site. Archived from the original on 30 December 2006. Retrieved 28 December 2006.
^ Jump up to: a b Marable, Manning (2003). Let Nobody Turn Us Around: Voices of Resistance, Reform, and Renewal: an African American Anthology. Rowman & Littlefield. pp. 67–68. ISBN 9780847683468.
Jump up ^ History of Woman Suffrage, 2nd ed. Vol.1, Rochester, NY: Charles Mann, 1889, edited by Elizabeth Cady Stanton, Susan B. Anthony, and Matilda Joslyn Gage
^ Jump up to: a b History of Woman Suffrage. 1. p. 116.
^ Jump up to: a b c Siebler, Kay (Fall 2010). "Teaching the Politics of Sojourner Truth's "Ain't I a Woman?"" (PDF). Pedagogy. 10 (3): 511–533. Retrieved 2 June 2015.
Jump up ^ Murphy, Larry (2001), Sojourner Truth: A Biography, Greenwood, p. xiv, ISBN 978-0-313-35728-2
Jump up ^ Mandziuk, Roseann M.; Suzanne Pullon Fitch (2001). "The rhetorical construction of Sojourner truth". Southern Communication Journal. 66 (2): 120–138. doi:10.1080/10417940109373192. Retrieved 30 September 2013.
Further reading[edit]
hooks, bell (Fall 1991). "Theory as liberatory practice". Yale Journal of Law and Feminism. Yale Law School. 4 (1): 1–12. Pdf.
MacKinnon, Catharine A. (Fall 1991). "From practice to theory, or what is a white woman anyway?". Yale Journal of Law and Feminism. Yale Law School. 4 (1): 13–22. Pdf.
Romany, Celina (Fall 1991). "Ain't I a feminist?". Yale Journal of Law and Feminism. Yale Law School. 4 (1): 23–33. Pdf.
Rhode, Deborah L. (Fall 1991). "Enough said". Yale Journal of Law and Feminism. Yale Law School. 4 (1): 35–38. Pdf.
External links[edit]
Version of Gage, 1878 in google books, without pagination, Ch. 7, from Man Cannot Speak for Her. Volume 2: Key Texts of the Early Feminists. ISBN 0275932672
Wikisource has original text related to this article:
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Vikings (TV series)
From Wikipedia, the free encyclopedia
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For the 2012 BBC Documentary series, see Vikings (TV documentary series).
Vikings
Genre
Historical drama
Action-adventure
Created by
Michael Hirst
Written by
Michael Hirst
Starring
Travis Fimmel
Katheryn Winnick
Clive Standen
Jessalyn Gilsig
Gustaf Skarsgård
George Blagden
Gabriel Byrne
Alyssa Sutherland
Donal Logue
Alexander Ludwig
Linus Roache
Ben Robson
Kevin Durand
Lothaire Bluteau
John Kavanagh
Peter Franzén
Jasper Pääkkönen
Moe Dunford
Alex Høgh
Marco Ilsø
David Lindström
Jordan Patrick Smith
Jonathan Rhys Meyers
Opening theme
"If I Had a Heart"
by Fever Ray
Composer(s)
Trevor Morris
Country of origin
Canada
Ireland
Original language(s)
English
No. of seasons
4
No. of episodes
49 (list of episodes)
Production
Executive producer(s)
Morgan O'Sullivan
Sheila Hockin
Sherry Marsh
Alan Gasmer
James Flynn
John Weber
Michael Hirst
Producer(s)
Steve Wakefield
Keith Thompson
Sanne Wohlenberg
Location(s)
Ashford Studios
County Wicklow
Cinematography
John Bartley
PJ Dillon
Owen McPolin
Editor(s)
Aaron Marshall
Michele Conroy
Don Cassidy
Tad Seaborn
Christopher Donaldson
Running time
45 minutes
Production company(s)
Shaw Media
Corus Entertainment
Octagon Films
Take 5 Productions
MGM Television
Distributor
MGM Television
Release
Original network
History
Original release
March 3, 2013 (2013-03-03) – present (present)
External links
Official website
www.history.com/shows/vikings
Vikings is a historical drama television series written and created by Michael Hirst for the History channel. Filmed in Ireland, it premiered on March 3, 2013 in Canada.[1]
Vikings is inspired by the sagas of Viking Ragnar Lothbrok, one of the best-known legendary Norse heroes and notorious as the scourge of England and France. The show portrays Ragnar as a farmer who rises to fame by successful raids into England, and eventually becomes a Scandinavian king, with the support of his family and fellow warriors: his brother Rollo, his son Björn Ironside, and his wives—the shieldmaiden Lagertha and the princess Aslaug.
On March 17, 2016, History renewed Vikings for a fifth season of 20 episodes, which is set to premiere on November 29, 2017. On September 12, 2017, ahead of its fifth season premiere, the series was renewed for a sixth season, which will consist of 20 episodes.
Contents
[hide]
1 Premise
2 Cast
3 Production
4 Broadcast
5 Reception
5.1 Reviews
5.2 Ratings
5.3 Historical accuracy
6 Related media
7 See also
8 Notes
9 References
10 External links
Premise[edit]
The series is inspired by the tales of the raiding, trading, and exploring Norsemen of early medieval Scandinavia. It follows the exploits of the legendary Viking chieftain Ragnar Lothbrok and his crew and family, as notably laid down in the 13th-century sagas Ragnars saga Loðbrókar and Ragnarssona þáttr, as well as in Saxo Grammaticus's 12th-century work Gesta Danorum. Norse legendary sagas were partially fictional tales based on Norse oral tradition, written down about 200 to 400 years after the events they describe. Further inspiration is taken from historical sources of the period, such as records of the Viking raid on Lindisfarne depicted in the second episode, or Ahmad ibn Fadlan's 10th-century account of the Volga Vikings. The series is set at the beginning of the Viking Age, marked by the Lindisfarne raid in 793.
Cast[edit]
Main article: List of Vikings characters
Travis Fimmel as Ragnar Lothbrok (seasons 1–4)
Katheryn Winnick as Lagertha
Clive Standen as Rollo[2]
Jessalyn Gilsig as Siggy (seasons 1–3)
Gustaf Skarsgård as Floki
George Blagden as Athelstan (main seasons 1–3, guest season 4)
Gabriel Byrne as Earl Haraldson (season 1)
Alyssa Sutherland as Aslaug (seasons 1–4)[3]
Donal Logue as Horik of Denmark (seasons 1–2)
Alexander Ludwig as Bjorn Ironside (seasons 2–)
Linus Roache as Ecbert of Wessex (seasons 2–4)
Ben Robson as Kalf (seasons 3–4)
Kevin Durand as Harbard (season 3)
Lothaire Bluteau as Charles of West Francia (season 3)
John Kavanagh as The Seer (recurring seasons 1–3, main seasons 4–) and Pope Leo IV (guest season 4)
Peter Franzén as Harald Finehair (seasons 4–)[4]
Jasper Pääkkönen as Halfdan the Black (seasons 4–)[4]
Moe Dunford as Aethelwulf (recurring seasons 2–4, main seasons 4–)
Alex Høgh as Ivar the Boneless (seasons 4–)
Marco Ilsø as Hvitserk (seasons 4–)
David Lindström as Sigurd Snake-in-the-Eye (season 4)
Jordan Patrick Smith as Ubbe (seasons 4–)
Jonathan Rhys Meyers as Bishop Heahmund (seasons 4–)
Production[edit]
An Irish-Canadian co-production, Vikings was developed and produced by Octagon Films and Take 5 Productions.[1] Michael Hirst, Morgan O'Sullivan, John Weber, Sherry Marsh, Alan Gasmer, James Flynn and Sheila Hockin are credited as executive producers.[1] The first season's budget has been reported as US$40 million.[5]
The series began filming in July 2012 at Ashford Studios, a newly built studio facility in Ireland,[6] chosen as a location for its tax advantages.[5] On August 16, 2012, longship scenes were filmed at Luggala, as well as on the Poulaphouca Reservoir, in the heart of the Wicklow Mountains.[7] 70 percent of the first season was filmed outdoors.[5] Some additional background shots were done in western Norway.[8]
Johan Renck,[9] Ciarán Donnelly and Ken Girotti each directed three episodes. The production team includes cinematographer John Bartley, costume designer Joan Bergin, production designer Tom Conroy, composer Trevor Morris and Irish choir Crux Vocal Ensemble, directed by Paul McGough.
On April 5, 2013, History renewed Vikings for a ten-episode second season.[10]
Two new series regulars were announced on June 11, 2013. Alexander Ludwig, portraying the teenage Björn, and Linus Roache, playing King Ecbert of Wessex.[11] Season two undergoes a jump in time, aging the young Björn (Nathan O'Toole) into an older swordsman portrayed by Ludwig. The older Björn has not seen his father, Ragnar, for "a long period of time". Lagertha remarries to a powerful jarl, a stepfather who provides harsh guidance to Björn.[12]
Several Swedish media sources reported that actors Edvin Endre, son of Swedish actress Lena Endre,[13] and Anna Åström had signed up for roles in season two.[14] It was confirmed that Endre had obtained the role of Erlendur, one of King Horik's sons.
Jeff Woolnough[15] and Kari Skogland joined Ken Girotti and Ciaran Donnelly as directors of season two.[16]
Michael Hirst announced plans for season four before season three had begun airing.[17] Season four began production around the Dublin area in April 2015.[18]
Finnish actors Peter Franzén and Jasper Pääkkönen, as well as Canadian actress Dianne Doan joined the cast of season four. Franzén obtained the role of Norwegian King Harald Finehair, a potential rival to Ragnar. Pääkkönen was cast as Halfdan the Black, Finehair's brother. Doan portrays Yidu, a Chinese character who has a major role in the first half of the fourth season.[19]
At the same time that the series was renewed for a fifth season, it was announced that Irish actor Jonathan Rhys Meyers would be joining the cast for that season.[20] He will portray Heahmund, a "warrior bishop". Vikings creator Michael Hirst, explains, "I was looking at the history books, and I came across these warrior bishops", he tells EW. "The antecedents of the Knights Templar: these are people who were absolutely religious, yet they put on armor and they fought. Don't let their priestly status fool you, either. 'They were crazy! They believed totally in Christianity and the message, and yet, on the battlefield, they were totally berserk.'" [21]
Former WWE star Adam Copeland, (a.k.a. Edge), has been cast in a recurring role for season five. He will portray Ketill Flatnose, a violent and bold warrior, chosen by Floki to lead a Viking expedition intent on traveling to Iceland to set up a colony there.[22] Irish actor Darren Cahill will play the role of Aethelred in the upcoming season.[23] Nigerian actor Stanley Amuzie told local media he had landed a small role in the upcoming season.[24] Season five will also include Irish actor, musician and real-life police detective, Kieran O'Reilly, who will play the role of "White Hair".[25]
Norwegian music group Wardruna provided much of the background music to the series. Founder Einar Kvitrafn Selvik also appeared as an actor.[26]
In April 2017 it was announced that Danish actor Erik Madsen will join the cast with Season 5, as King Hemmig.[27] He spent several months of 2016 on the set of The Last Kingdom, portraying a Viking.[28]
Russian actor Danila Kozlovsky joins the series with season 6, as Oleg of Novgorod, the 10th century Varangian (east European Vikings) ruler of the Rus' people. Coincidentally, Kozlovsky headlined the big-budget 2016 Russian feature Viking, playing one of Oleg’s successors, Vladimir the Great, Prince of Novgorod. [29]
Broadcast[edit]
Main article: List of Vikings episodes
Season
Episodes
Originally aired
First aired
Last aired
1 9 March 3, 2013 (2013-03-03) April 28, 2013 (2013-04-28)
2 10 February 27, 2014 (2014-02-27) May 1, 2014 (2014-05-01)
3 10 February 19, 2015 (2015-02-19) April 23, 2015 (2015-04-23)
4 20 10 February 18, 2016 (2016-02-18) April 21, 2016 (2016-04-21)
10 November 30, 2016 (2016-11-30) February 1, 2017 (2017-02-01)
Vikings premiered on March 3, 2013 in Canada[30] and the United States.[6] Vikings was renewed for a fourth season in March 2015 with an extended order of 20 episodes, which premiered on February 18, 2016.[31][32][33] On March 17, 2016, History renewed Vikings for a fifth season of 20 episodes, which is set to premiere on November 29, 2017.[20][34] On September 12, 2017, ahead of its fifth season premiere, the series was renewed for a sixth season, which will consist of 20 episodes.[35]
In the UK, Vikings premiered on May 24, 2013 where it was exclusively available on the streaming video-on-demand service LoveFilm.[36] The second season premiered on March 24, 2015.[37] The third season began airing on February 20, 2015 on Amazon Video.[38]
In Australia, the series premiered on August 8, 2013 on SBS One.[39] It was later moved to FX, which debuted the second season on February 4, 2015.[40] Season three of Vikings began broadcasting in Australia on SBS One on March 19, 2015.[41] Season four of Vikings began broadcasting in Australia on SBS One on February 24, 2016.[42]
Reception[edit]
See also: List of awards and nominations received by Vikings
Reviews[edit]
Metacritic ratings per season
Season 1
Season 2
Season 3
Rating
71[43] 77[44] 81[45]
The series received favourable ratings by critics after the first episode, with an average rating of 71% according to Metacritic.[46] Alan Sepinwall of HitFix praised the series's casting, notably of Fimmel as Ragnar, and observed that Vikings "isn't complicated. It ... relies on the inherent appeal of the era and these characters to drive the story."[47] Nancy DeWolf Smith of The Wall Street Journal noted the "natural and authentic" setting and costumes, and appreciated that Vikings was (unlike, e.g., Spartacus) not a celebration of sex and violence, but "a study of character, stamina, power and ... of social, emotional and even intellectual awakening".[48] Hank Stuever, writing for the Washington Post, found that the "compelling and robust new drama series ... delivers all the expected gore and blood spatter". But he also wrote that it successfully adapted the skills of cable television drama, with the care taken in acting, writing and sense of scope reminiscent of such series as Rome, Sons of Anarchy and Game of Thrones. He also suggested that the way the series emphasized "a core pride and nobility in this tribe of thugs" reflected "just another iteration of Tony Soprano".[49] Neil Genzlinger, in The New York Times, praised the "arresting" cinematography and the actors' performances, notably Fimmel's, and favorably contrasted Vikings to Game of Thrones and Spartacus for the absence of gratuitous nudity.[50]
In TIME, James Poniewozik noted that the relatively simple generational conflict underlying Vikings "doesn't nearly have the narrative ambition of a Game of Thrones or the political subtleties of a Rome", nor these series' skill with dialogue, but that it held up pretty well compared to the "tabloid history" of series like The Tudors and The Borgias. He concluded that "Vikings' larger story arc is really more about historical forces" than about its not very complex characters.[51] Clark Collis of Entertainment Weekly appreciated the cast's performance, but considered Vikings to be "kind of a mess", lacking the intrigue of The Tudors and Game of Thrones.[52] Brian Lowry criticized the series in Variety as an "unrelenting cheese-fest" and as a "more simpleminded version of Game of Thrones", but considered that it had "a level of atmosphere and momentum that makes it work as a mild diversion".[53] In the San Francisco Chronicle, David Wiegand was disappointed by the series's "glacial pace" and lack of action as well as the "flabby direction and a gassy script", while appreciating the performances and characters.[54]
The second season received a Metacritic rating of 77%, and a Rotten Tomatoes rating of 92% based on 12 professional critic reviews.
Ratings[edit]
According to Nielsen, the series premiere drew 6 million viewers in the U.S., topping all broadcast networks among viewers aged 18 to 49. An earlier claim of over 18 million viewers was later retracted by the channel with an apology.[55][56]
In Canada, the premiere had 1.1 million viewers. The first season has averaged 942,000 viewers.[57]
Historical accuracy[edit]
Some critics have pointed out historical inaccuracies in the series's depiction of Viking society. Lars Walker, in the magazine The American Spectator, criticized its portrayal of early Viking Age government (represented by Earl Haraldson) as autocratic rather than essentially democratic.[58] Joel Robert Thompson criticized depiction of the Scandinavians' supposed ignorance of the existence of Britain and Ireland, and of the death penalty rather than outlawry (skoggangr) as their most serious punishment.[59]
Monty Dobson, a historian at Central Michigan University, criticised the depiction of Viking Age clothing, but went on to say that fictional shows like Vikings could still be a useful teaching tool.[60] The Norwegian newspaper Aftenposten reported that the series incorrectly depicted the temple at Uppsala as a stave church in the mountains, whereas the historical temple was situated on flat land and stave churches were a hallmark of later Christian architecture.[61] On the other hand, the temple as depicted does have similarities with reconstructions of the Uppåkra hof.
Many characters are based on (or inspired by) real people from history or legend, and the major events portrayed are broadly drawn from history. However, events from over a hundred years have been condensed, so that people who could never have met are shown as of similar age, with the historical events amended for dramatic effect. For example, season one leads up to the attack on Lindisfarne Abbey of 793 (before the real Rollo was born), but in season three the same characters at roughly the same ages participate in the Siege of Paris of 845. By this time, Ecbert had been dead for over forty years, and King Alfred the Great was already king, yet he is still portrayed as a child in season four. Rollo is portrayed having his followers killed, and fighting his fellow Vikings, whereas in history they were granted what became Normandy and continued to co-operate with their Norse kinsmen. Furthermore, most of the principal characters are portrayed as being from Norway, while according to primary sources they would most likely have been Danes.
Little is known about Viking religious practice[62] and so its depiction is largely creative. When Katheryn Winnick was asked why she licked the seer's hand she answered: "It wasn't originally in the script and we just wanted to come up with something unique and different".[63] Regarding the historical differences and accuracy issues of the show, showrunner Michael Hirst said: "I especially had to take liberties with Vikings because no one knows for sure what happened in the Dark Ages ... we want people to watch it. A historical account of the Vikings would reach hundreds, occasionally thousands, of people. Here we've got to reach millions."[64]
Related media[edit]
Zenescope partnered with the History Channel to create a free Vikings comic book based on the series. It was first distributed at Comic-Con 2013 and by comiXology in February 2014.[65][66] The comic was written by Michael Hirst, features interior artwork by Dennis Calero (X-Men Noir), and is set before the events of season one. In addition to featuring Ragnar and Rollo battling alongside their father, the comic depicts the brothers' first encounter with Lagertha.[66]
See also[edit]
Vikings (season 1)
Vikings (season 2)
Vikings (season 3)
Vikings (season 4)
Canada portal
Ireland portal
Television portal
2010s portal
Notes[edit]
References[edit]
^ Jump up to: a b c "VIKINGS Tops The Ratings With 8.3 Million Viewers". Irish Film Board. March 5, 2013. Retrieved March 14, 2013.
Jump up ^ Turnbow, Tina (March 18, 2013). "Reflections of a Viking by Clive Standen". The Huffington Post. Retrieved March 19, 2013.
Jump up ^ Mitchell, John (April 25, 2013). "'Vikings' season finale: Mysterious beauty tempts Ragnar". Entertainment Weekly. Retrieved April 25, 2013.
^ Jump up to: a b "History's Hit Drama Series "Vikings" Returns for Season Four on Thursday, February 18 at 10 PM ET/PT". The Futon Critic. December 17, 2015. Retrieved January 4, 2016.
^ Jump up to: a b c Justin, Neal (March 2, 2013). "Meet the real Ragnar on History Channel's 'Vikings'". Star Tribune. Retrieved March 12, 2013.
^ Jump up to: a b "The History Channel Announces 'Vikings' Broadcast DateThe Irish Film & Television Network". Irish Film and Television Network. December 20, 2012. Retrieved January 6, 2013.
Jump up ^ Kelpie, Colm (August 17, 2012). "Viking hordes are back to make history". Irish Independent. Retrieved January 5, 2014.
Jump up ^ "FILMS SHOT IN NORWAY". Film commission Norway. Retrieved 2015-12-02.
Jump up ^ "Resumé: "Det är mörkt och dramatiskt"". Resume.se. Retrieved January 6, 2013.
Jump up ^ "Vikings Renewed". Seat42f. April 5, 2013. Retrieved August 4, 2013.
Jump up ^ Goldberg, Lesley. 'Vikings' Enlists 'Hunger Games', 'Law & Order' Actors for Season 2, The Hollywood Reporter, June 11, 2013. Accessed January 5, 2014.
Jump up ^ Fitzpatrick, Kevin (July 9, 2013). "'Vikings' Season 2 Spoilers: What Will the Time Jump Change?". ScreenCrush.
Jump up ^ "Edvin Endre klar för HBO-serie" [Edvin Endre ready for HBO series]. Aftonbladet (in Swedish). 2013-06-28.
Jump up ^ "Siktar på roll i Skarsgårds vikingaserie" [Aiming for role in Skarsgård's Viking series]. Aftonbladet (in Swedish). 2013-07-09.
Jump up ^ "Selected Filmography". Marco Ciglia.
Jump up ^ "PJ Dillon" (PDF). Casarotto.
Jump up ^ "Vikings Season 3 Trailer Details". screenrant.com. August 11, 2014. Retrieved March 16, 2015.
Jump up ^ "Casting Call Announced History Channel Vikings". auditionsfree.com. March 19, 2015. Retrieved March 19, 2015.
Jump up ^ "'Vikings' Season 4 Spoilers". The Hollywood Reporter. May 5, 2015.
^ Jump up to: a b Lesley Goldberg (March 17, 2016). "'Vikings' Renewed for Fifth Season at History". The Hollywood Reporter. Retrieved March 17, 2016.
Jump up ^ http://ew.com/tv/2017/01/26/vikings-jonathan-rhys-meyers-bishop-season-5/
Jump up ^ Petski, Denise (26 July 2016). "WWE Star Edge Joins ‘Vikings’ Season five In Recurring Role". Deadline.com.
Jump up ^ "‘Red Rock’ actor Darren Cahill joins ‘Vikings’ Season 5". The Irish Film & Television Network.
Jump up ^ Izuzu, Chidumga. "Stanley Aguzie: Nollywood actor lands role in "Vikings"". Pulse.ng.
Jump up ^ "How do we pitch Ireland as a movie location to Hollywood?". Irish Independent. 17 November 2016. Retrieved 12 December 2016.
Jump up ^ "Einar Kvitrafn Selvik (Wardruna) Appearing On History Channel’s Vikings". Ghost Cult Magazine. February 15, 2015. Retrieved January 11, 2017.
Jump up ^ http://deadline.com/2017/04/unreal-casts-tracie-thoms-erik-madsen-vikings-1202068598/
Jump up ^ https://www.nrk.no/kultur/erik-madsen-i-ny-hovdingrolle-i-_vikings_-1.13476603
Jump up ^ http://deadline.com/2017/09/vikings-russian-actor-danila-kozlovsky-cast-season-6-history-series-1202168209/
Jump up ^ Ricthie, Kevin. "History to debut scripted series Vikings in March". Playback. Archived from the original on January 22, 2013. Retrieved January 22, 2013.
Jump up ^ Nicholson, Max (March 26, 2015). "Vikings Renewed for Season 4". IGN. Retrieved March 27, 2015.
Jump up ^ Mathew, Ilin (July 3, 2015). "'Vikings' Season 4 Spoilers: Queen Aslaug to be Leader; Will Rollo Follow Ragnar's Footsteps?". International Business Times. Retrieved July 31, 2015.
Jump up ^ Matt Webb Mitovich. "Vikings Gets Supersized Season 4, Premiere Date, ‘Last Supper’-y Poster - TVLine". TVLine.
Jump up ^ Greg Evans (July 22, 2017). "‘Vikings’ Gets Trailer & Season Premiere Date – Comic-Con". Deadline. Retrieved July 22, 2017.
Jump up ^ Franich, Darren (September 12, 2017). "Vikings renewed for sixth season". Entertainment Weekly. Retrieved September 12, 2017.
Jump up ^ Munn, Patrick (May 10, 2013). "LOVEFiLM Acquires Exclusive UK Rights To History’s ‘Vikings’, Sets Premiere For May 24th". TV Wise. Retrieved January 28, 2015.
Jump up ^ Munn, Patrick (January 28, 2015). "History UK Sets Premiere Date For ‘Vikings’ Season 2". TV Wise. Retrieved January 28, 2015.
Jump up ^ Munn, Patrick (February 3, 2015). "Amazon Prime Instant Video Picks Up UK Rights To ‘Vikings’ Season 3, Sets Premiere For February 20th". TV Wise. Retrieved February 3, 2015.
Jump up ^ "Airdate: 'Vikings'". TV Tonight. July 31, 2013. Retrieved August 8, 2013.
Jump up ^ Higgins, D (February 2, 2015). "New this week: Black Sails, Selling Houses Australia, Big Cat Week and Snowboarding World Cup". The Green Room. Foxtel. Retrieved February 3, 2015.
Jump up ^ Weatherall, Bryan (February 13, 2015). "Vikings Season 3 Australian Release Date". Resident Entertainment. Retrieved February 16, 2015.
Jump up ^ Weatherall, Bryan (January 16, 2016). "Vikings Season 4 Australian Release Date". Resident Entertainment. Retrieved January 16, 2016.
Jump up ^ "Vikings: Season 1". Metacritic. Retrieved January 5, 2016.
Jump up ^ "Vikings: Season 2". Metacritic. Retrieved January 5, 2016.
Jump up ^ "Vikings: Season 3". Metacritic. Retrieved January 5, 2016.
Jump up ^ Vikings at Metacritic
Jump up ^ Sepinwall, Alan (March 1, 2013). "Review: History's 'Vikings' a bloody good time". What's Alan Watching?. HitFix. Retrieved March 10, 2013.
Jump up ^ DeWolf Smith, Nancy (March 1, 2013). "The Norse Code". The Wall Street Journal. Retrieved March 10, 2013.
Jump up ^ Stuever, Hank (February 28, 2013). "In History's compelling 'Vikings,' Hägar the Hipster is a brute charmer". The Washington Post. Retrieved March 10, 2013.
Jump up ^ Genzlinger, Neil (March 1, 2013). "You Plunder, I'll Pillage, Maybe We'll Find England". The New York Times. Retrieved March 10, 2013.
Jump up ^ Poniewozik, James (March 1, 2013). "TV Weekend: History Launches Vikings (and an Action-Packed Bible)". Time. Retrieved March 10, 2013.
Jump up ^ Collis, Clark (February 27, 2013). "Vikings (2013)". Entertainment Weekly. Retrieved March 10, 2013.
Jump up ^ Lowry, Brian (February 27, 2013). "TV Review: 'Vikings'". Variety. Retrieved March 10, 2013.
Jump up ^ Wiegand, David (February 28, 2013). "'Vikings' review: It takes a pillage". San Francisco Chronicle. Retrieved March 10, 2013.
Jump up ^ de Moraes, Lisa (March 5, 2013). "History channel apologizes after boasting about 'Vikings' ratings". The Washington Post. Retrieved March 10, 2013.
Jump up ^ "'Vikings' Has Number 1 Cable Series Premiere of the Year With 8.3 Million Total Viewers on the Night". TV by the Numbers.
Jump up ^ Wild, Diane (2013-04-05). "Vikings picked up for second season". TV, eh?.
Jump up ^ Walker, Lars (March 12, 2013). "History Channel Gets Vikings Precisely Wrong". The American Spectator. Retrieved March 12, 2013.
Jump up ^ Balar, Keya (March 14, 2013). "Historical Inaccuracies in 'Vikings'". Daily Targum. Retrieved April 14, 2013.
Jump up ^ Dobson, Monty (March 18, 2013) Obsessed with the Good and Bad of ‘Vikings’, LiveScience, retrieved April 17, 2013
Jump up ^ "TV-serie om vikinger skaper latter for historiske tabber". Aftenposten. April 24, 2013. Retrieved April 25, 2013.
Jump up ^ "Viking Religion". BBC. Retrieved 16 December 2016.
Jump up ^ Johnson, Ron (February 15, 2014). "The beauty and the beheading Toronto star returns in new season of Vikings". Post City Magazines.
Jump up ^ Gilbert, Tom (February 22, 2013) "Vikings Come Ashore in a New Light", The New York Times, retrieved April 8, 2013
Jump up ^ "Vikings #1". comiXology. Retrieved February 24, 2014.
^ Jump up to: a b "Hero Complex: Comic-Con: 'Vikings' will land with stars, free comic, boat races". Los Angeles Times. July 2, 2013.
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1944 Summer Olympics
From Wikipedia, the free encyclopedia
Jump to: navigation, search
Games of the XIII Olympiad
Host city
London, United Kingdom (cancelled due to World War II)
Opening ceremony
N/A
Closing ceremony
N/A
Stadium
N/A
The 1944 Summer Olympics, which were to be officially known as the Games of the XIII Olympiad, were cancelled due to World War II. It would have been held in London, United Kingdom, which won the bid on the first ballot in a June 1939 IOC election over Rome, Detroit, Lausanne, Athens, Budapest, Helsinki and Montreal. The selection was made at the 38th IOC Session in London in 1939.[1]
Because of the cancellation, London went on to host the 1948 Summer Olympics.
In spite of the war, the IOC organized many events to celebrate the fiftieth anniversary of its foundation at its headquarters in Lausanne, Switzerland. Held from 17 June to 19 June 1944, this celebration was referred to as "The Jubilee Celebrations of IOC" by Carl Diem, the originator of the modern tradition of the Olympic torch relay.[2]
Polish Prisoners of War (POWs) in the Woldenberg (Dobiegniew) Oflag II-C POW camp were granted permission by their German captors to stage an unofficial POW Olympics during July 23 to August 13, 1944, and an Olympic Flag made with a bed sheet and pieces of coloured scarves was raised. The event has been considered to be a demonstration of the Olympic spirit transcending war.[3]
Bid results[edit]
IOC voting[1]
City
Country
Round 1
London Great Britain 20
Rome Italy 11
Detroit United States 2
Lausanne Switzerland 1
Athens Greece 0
Budapest Hungary 0
Helsinki Finland 0
Montreal Canada 0
See also[edit]
Olympics portal
Olympic Games abandoned due to war
1916 Summer Olympics
1940 Summer Olympics
1940 Winter Olympics
1944 Summer Olympics
1944 Winter Olympics
Summer Olympic Games
Olympic Games
International Olympic Committee
List of IOC country codes
Notes[edit]
^ Jump up to: a b "Past Olympic host city election results". GamesBids. Archived from the original on 17 March 2011. Retrieved 17 March 2011.
Jump up ^ "Beijing 2008 Olympic Games: Mount Olympus Meets the Middle Kingdom | Beijing 2008 Olympic Games :: History of the Olympic Games". Encyclopædia Britannica. Retrieved 2015-12-11.
Jump up ^ Grys, Iwona (1996), "The Olympic Idea Transcending War" (PDF), Olympic Review, XXV (8, April–May 1996): 68 .
Preceded by
Tokyo/Helsinki (abandoned) Summer Olympic Games
London (abandoned)
XIII Olympiad (1944) Succeeded by
London
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values: Category:Events cancelled due to World War II

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values: الألعاب الأولمبية الصيفية 1944 – Arabic

values: Xuegos Olímpicos de Londres 1944 – Asturian

values: 1944 Yay Olimpiya Oyunları – Azerbaijani

values: Летни олимпийски игри 1944 – Bulgarian

values: 1944. aasta suveolümpiamängud – Estonian

values: Θερινοί Ολυμπιακοί Αγώνες 1944 – Greek

values: Juegos Olímpicos de Londres 1944 – Spanish

values: بازی‌های المپیک تابستانی ۱۹۴۴ – Persian

values: XIII. Olimpijske igre - London 1944. – Croatian

values: אולימפיאדת הקיץ 1944 – Hebrew

values: 1944. gada vasaras olimpiskās spēles – Latvian

values: 1944 m. vasaros olimpinės žaidynės – Lithuanian

values: Летни олимписки игри 1944 – Macedonian

values: १९४४ उन्हाळी ऑलिंपिक – Marathi

values: 1944年ロンドンオリンピック – Japanese

values: Letnie Igrzyska Olimpijskie 1944 – Polish

values: Jogos Olímpicos de Verão de 1944 – Portuguese

values: Jocurile Olimpice de vară din 1944 – Romanian

values: Летние Олимпийские игры 1944 – Russian

values: 1944 Сайыҥҥы Олимпия оонньуулара – Sakha

values: Poletne olimpijske igre 1944 – Slovenian

values: Летње олимпијске игре 1944. – Serbian

values: 1944 கோடைக்கால ஒலிம்பிக் விளையாட்டுப் போட்டிகள் – Tamil

values: โอลิมปิกฤดูร้อน 1944 – Thai

values: Літні Олімпійські ігри 1944 – Ukrainian

values: Àwọn Ìdíje Òlímpíkì Ìgbà Oru 1944 – Yoruba

values: 1944年夏季奥林匹克运动会 – Chinese

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