Balkensuppe and the Missing Peace-Weavers Between Hadelers and Frisians
Updated: 6 hours ago
Modern marriage stems from love. Long ago it was also a strategy to forge alliances between warring families, clans, or tribes. In Old English literature, these brides were sometimes known as freoðuwebbe (‘peace-weavers’)—such as the tragic Danish princess Hildeburh who had married the Frisian King Finn in the epic poem Beowulf, or the faithful Ealhild in the poem Wīdsīð. To seal these bonds, large celebratory banquets in great halls, filled with food and drink, were an essential part of the ceremony. In this blog post, we turn to the Saxon region of Land Hadeln on the southern shores of the River Elbe, known not only for its traditional wedding meal, but also for famously defeating the Frisians who tried to subdue them.
From the above, the reader might think that peace-weavers were exclusively high-status women. However, this is not the case. In the Old English religious epic Elene, a masculine angel is also called a fæle friðowebba, which translate as ‘faithful peace-weaver'(Cavell 2015).
Some history of Land Hadeln
Land Hadeln lies east of Land Wursten, where the rivers Medem, Oste, and Elbe flow out into the Wadden Sea. The landscape consists of three distinct areas: Geest, Sietland, and Hochland. The Geest consists of sandy soils, former glacial uplands, and lies further inland. Also further inland is the Sietland. Its name stems from the Middle Low German word sīt, meaning ‘low’ or ‘flat.’ It refers to the wet moorlands of Land Hadeln. Along the riverbanks and the Wadden Sea coast lies the Hochland, literally ‘high land,’ consisting of clay soils and relatively elevated land. A very similar seaside landscape can be found in the Dutch province of Groningen, where the coastal borderland along the Wadden Sea is also known as ’t Hogeland, ‘the high land.’
The earliest recorded name for Land Hadeln is locus (place) Haduloha, mentioned in the Annales regni Francorum written in 797. And no, we are not in Hawaii—unless someone from Hawaii discovered Hadeln back then, greeted everyone with aloha, and a corruption of the word simply stuck. Another, slightly later recorded form is Hadolaun. The name Hadeln may mean Kampfwald, or ‘battle forest’ (Lembcke 1976), derived from the Old Germanic elements haþu (battle or conflict) and loh (wood or forest).
There is another explanation—as is so often the case with etymology—although we consider it less convincing. According to Rasmussen (2018), hade may mean ‘slope,’ ‘rise’ or ‘seaside,’ while loh may refer to a meadow, clearing, or open space, giving us ‘seaside meadow.’ This alternative interpretation does fit the local landscape rather well: a largely marshy area with scattered patches of woodland.
But perhaps, with further global warming, the coast of Land Hadeln will become as tropical as Hawaii’s. If that happens, the Hadelers might well decide to return to the original spelling of their land: Haduloha!
That conflicts and battles took place in this very region—a thing to which we will return later in connection with power-hungry Frisians—is beyond doubt. The area of Hadeln formed part of the Saxon pagus (territory or shire) of Wihmuoti, or Wigmodi, the land of warriors, whose subjugation proved particularly difficult for Charlemagne. This was during the Saxon Wars between 772 and 804, in which the Frisians repeatedly joined the Saxons in their battles against the Franks.
Originally, Land Hadeln encompassed the entire area between the rivers Weser and Elbe, including the Hohe Lieth sand ridge, Land Wursten, the Wadden Sea island of Neuwerk, and settlements such as Groden, Altenwalde (originally Wolde) and Neuenwalde (originally Nigenwolde). This wider territory was also known as Goßhadeln ‘great Hadeln,’ in contrast to what is known today as Hadeln: a smaller area centred around the town of Otterndorf, bounded by the Hohe Lieth to the west and the western banks of the River Elbe to the east. As a side remark concerning the island of Neuwerk; a werk refers to ‘fortress.’ Newcastle would therefore be an apt English translation.
Like the region of Dithmarschen, Land Hadeln developed into a largely self-governing peasant territory during the High Middle Ages, retaining a remarkable degree of political and judicial autonomy within the wider feudal and ecclesiastical order. In this respect, it differed somewhat from the Frisian peasant republics to the west, which managed to detach themselves more or less entirely from feudal structures. Together with the adjoining River Elbe marshlands and Dithmarschen itself, this area forms the Saxon cultural part of the Wadden Sea region.
The River Elbe estuary served as the principal maritime gateway to the autonomous Hanseatic city of Hamburg and, historically, to the neighbouring town of Altona, now incorporated into Greater Hamburg. Situated further upstream along the River Elbe, both settlements depended on the estuary as their vital connection to the North Sea and the wider networks of international maritime trade.
From the beginning of the twelfth century onwards, the entire region encompassing the Elbmarschen, that is, the marshlands along the River Elbe, and the region of Dithmarschen came under considerable Dutch and Frisian influence. The so-called Holler—corruption of Holländer, that is, Dutch settlers—brought with them specialist knowledge and expertise in land reclamation, drainage and dyke construction. In addition to Land Hadeln, other areas along the River Elbe in which the Hollers settled and contributed to the cultivation and development of the marshlands included the Haseldorfer Marsch, the Wilstermarsch, the Seestermüher Marsch, and the Krempermarsch.
The Hollers brought with them not only expertise in drainage and land reclamation, including the use of innovative windmills for their time, but also, later, during the Dutch Republic in the Early Modern Period, considerable knowledge of dairy farming, cattle breeding, and the production of cheese and butter, as well as techniques for scaling up dairy production to unprecedented levels. In the wider Wadden Sea region they introduced the Frisian farmhouse, known as the Frisian Gulf House, which evolved on the Eiderstedt peninsula into the imposing Haubarg farmsteads. The latter can ultimately be traced back to the stolpboerderij, the characteristic traditional farmhouse of the region of Westfriesland in the present-day province of Noord Holland.
Today, the same coastline is once again dotted with windmills, albeit of a considerably taller and more slender design.
Moreover, what applied to agriculture and livestock farming during the Early Modern Period also held true for shipbuilding, shipping, and (naval) warfare. The innovations developed in the Dutch Republic had a profound impact across north-western Europe, and beyond. It is no coincidence that the Dutch and the Russians cherish the story of Peter the Great, the Russian tsar who travelled to Holland in 1697 to learn the art of shipbuilding in the famous shipyards of the Zaan region.
Back to the High Middle Ages and Land Hadeln.
The Holler influence is among others reflected in the historical land-parcel structure of the landscape. The mention in 1185 of Hollandensis mansus juxta Winiuke in Elingewerth, which translates as ‘a Hollandish farmstead near Winiuke in Ihlienworth,’ is clearly referring to a settler from Holland. Also near Altenbruck stond twee Hollandish farmsteads (Schulz 1889). Dutch settlers also established themselves in the marshlands along the lower reaches of the River Weser, as is once again evident from the numerous surviving place names and other geographical designations. Examples include Westliches Hollerland, Holler Fleet, Hollerdeich, Hollerallee, Hollerlander Weg and Holler Weg. See for more our blog post The United Frisian Emirates and Black Peat. How Holland Became Dutch.
The Dutch settlers in the Elbe marshlands were permitted to retain their own customary legal system, known as Hollisches Recht (the law of the Hollanders). Originally, this legal system comprised a distinctive combination of Frankish and Frisian legal traditions (Lembcke 1976). Hollisches Recht was first recorded in the Weistum of 1439 (Kersting 1953). A Weistum, literally meaning ‘wisdom’, was a written declaration of customary law, which was gradually codified from the thirteenth century onwards. Among other matters, the Weistum regulated which Kirchspiel or parish was responsible for the maintenance of which specific Deichpfand or dyke section.
A particularly distinctive feature of this legal system was the considerable degree of autonomy it afforded settlers over the land they had reclaimed and brought under cultivation. Landowners were also jointly responsible for the maintenance of dykes, drainage ditches, sluices and other water-management infrastructure. This genossenschaftliche, or cooperative, social organisation gave rise to distinctive forms of local self-government, notably the Deichverbände or dyke associations and the Kirchspiele, kerspels in Dutch. Such institutions and organisational structures were not easily accommodated within the traditional feudal system of lordship.
This cooperative organisation, often described as peasant republics (Bauernrepubliken), is generally regarded as one of the factors that enabled the marshland communities along the southern North Sea coast to acquire and maintain a considerable degree of political and administrative autonomy, including making its own laws. Another important factor was the landscape itself: the marshlands, with their distinctive geographical and watery characteristics, zwischen Meer und Moor, presented considerable obstacles to military conquest and external control, thereby helping to preserve the autonomy of these communities.
This, admittedly brief, account of Land Hadeln illustrates just how closely connected the southern North Sea coastal region has been culturally over many centuries—precisely the shared heritage that the Frisia Coast Trail explores on foot and by reading stuff. This only changed with the Napoleonic era. Marking a turning point as regional identities increasingly gave way to centralised national states and dominant cultures. Although regional traditions persisted, they gradually lost political and cultural influence in general.
Balkensuppe
Balkensuppe or Hadler Hochzeitssuppe. The traditional wedding dish of Land Hadeln that provided the spider silk from which the web of peace was woven. We realise this soup may not sound particularly appetising, but the Hadelers absolutely love it. Along with its regional variations, Kehdinger and Flögelner wedding soup, it is considered a culinary specialty of the region. Originally, it was served only at large farm weddings, but it is now also served on other occasions.
This is its classic recipe and tradition (after H.E. Hansen 1976), and notice that quite a few elements can be traced in the painting of Pieter Bruegel the Elder’s The Peasant Wedding (see featured image and note down below). For the reader’s convenience we have made them bold.
For 100 people, approximately 120 pounds of beef are required, preferably from the forequarter. On the day of the wedding, the meat is placed in cold water in a large cauldron holding 150 to 200 liters and cooked until tender over three to four hours.
As early as the previous afternoon, a dozen women from the neighbourhood, under the guidance of an experienced cook, have rolled small, delicate meatballs known as Balken. These small meatballs are made from 30 pounds of finely minced beef, breadcrumbs, a little butter, a few beaten eggs, salt, and grated nutmeg. Once the soup meat has finished cooking, it is removed from the cauldron and cut into slices—or, in some areas, into cubes. The Balken are then simmered in the hot broth for nearly twenty minutes. Afterward, they are taken out and returned to the soup tureens only a few minutes before serving.
A distinctive feature of the dish is that the rice is cooked separately. The rice and any raisins, cooked the previous day, are placed on the plate first, before the hot broth, complete with the meat and Balken, is poured over them. In some villages, the beef is served separately as well, for example with boiled potatoes and mustard sauce. The meal is accompanied by Stuten, a soft, slightly sweet white bread, with butter. Sometimes Rosinenstuten, a raisin-studded version of the bread, is served instead.
In addition, one bottle of Korn (a traditional German grain spirit) is provided for every eight guests. It is poured during the meal for toasts. It is customary for the pastor to say grace immediately before the feast and wish everyone a ‘Gesegnete Mahlzeit,’ a blessed meal. The musicians play while the guests eat.
The meal is eaten at long tables set with deep plates, spoons, forks, knives, napkins, and schnapps glasses. At traditional weddings, the young men were formerly responsible for carrying the soup tureens to the tables, while the young women brought large platters of meat and bowls of boiled rice to the threshing floor or the reception hall. At silver wedding anniversaries, these duties were performed by married men and women from the neighbourhood.
The Battle of Fresenhörne
Now for the story of a time when too little peace was woven, and tribes were at each other’s throats. A time when Frisians and Saxons, the Wurstfriesen and the Hadelers, once allies against their common enemy Charlemagne, fought one another for control of the territory. Below the saga as it has been told over many generations (Siebs 1926).
In the parish of Nordleda lies a stretch of land bearing the name Fresenhörne or Freesenhörn. This area is said to have been the scene of a bloody battle, the final act in the series of conflicts between the Hadelers and the Frisians of Land Wursten that had continued throughout the entire Middle Ages.
It was during a harsh winter towards the end of the fifteenth century that the Wurstfrisians once again set out against their neighbours along the River Elbe, intending to invade their territory by crossing the hard-frozen marshland. However, the Hadelers had received timely warning of the Frisians’ plans and took up defensive positions on the Wannaer Heath. Yet they were unable to withstand the Frisians’ fierce assault and were forced to retreat to Osterwanna.
There, they fortified themselves at a place that to this day bears the name Schanze, meaning fortification or defensive earthwork. At first, the Frisians attempted to capture the Hadelers’ position, but they soon had to acknowledge the futility of their efforts. They therefore bypassed the settlement and attempted to advance further below Lake Wanna, hoping to find rich plunder on the abandoned farms in the Nordleda area.
From that point onwards, however, fortune deserted them. The Hadelers left a makeshift garrison behind in the fortification and pursued the invaders. It was at Fresenhörne that they caught up with the enemy. A brief but fierce battle ensued, ending in a decisive victory for the Hadelers. Almost all the Frisians were killed; only a few managed to escape.
Shortly afterwards, the Wurstfrisians appeared once again in the territory of Land Hadeln, this time with substantial reinforcements. But this invasion, too, ended disastrously for them. The Hadelers defeated the enemy once more and decimated their ranks so thoroughly that the few survivors were forced to beg for mercy.—According to the chronicles, it was this event that marked the beginning of the disappearance of the original Frisian population in the marshlands of Land Wursten.
Bliw buten, edder ick smit di up de Snuten
Stay outside, or I’ll punch you in the snout (motto found in the region)
The place where the Hadelers defeated the Frisians is still known as Fresenhörne to this day. The element hörne—also found in the forms hoorn, horn and related variants—occurs throughout the coastal regions along the Frisia Coast Trail. It often refers to a projecting headland, a promontory or an edge of land. Its Old Frisian equivalent is herne, meaning 'corner.'
Unfortunately, no historical records have been found to corroborate this particular conflict. There were, however, documented battles in the region around the same period, in 1484 and 1499, between the Wurtfrisians and the Dukes of Saxe-Lauenburg. Interestingly, in those conflicts, it was the dukes who were the aggressors, while the Wurtfrisians were defending their territory. Any information that can tell more about the origin of this saga, or why Fresenhörne is called Fresenhörne, is welcome!
Note 1 — Featured image is Pieter Bruegel’s The Peasant Wedding, painted around 1567. Bruegel spent much of his working life in the port city of Antwerp before moving to Brussels, where he painted this work. Bruegel placed the bride right in the middle of the scene in front of a green tapestry, with her folded hands marking the exact centre of the painting. The groom is absent from the wedding meal and drinking, but apparently this was quite common at Flemish weddings at the time. Maybe to be able to consume the marriage later the evening? The bride looks calm and composed, which could suggest that marriage was often more of a social and economic arrangement than a romantic one.
Just like the society of Land Hadeln in the late Middle Ages and Early Modern period, the painting gives us a good idea of what serving Balkensuppe might have looked like. The connection between peasants, religion and secular noble power, which also played an important role in Land Hadeln as a semi-autonomous peasant republic, can be seen in the monk and the richly dressed man sitting on the far right of the table.
Incidentally, the region of Flanders and the Netherlands also have a Balkensuppe, known as balletjessoep, literally 'little-balls soup.' However, it is prepared differently and is not reserved for weddings or other special occasions. More for a Sunday afternoon.
Note 2 — More local delicacies: poisonous vegetables from the Wadden Sea
Stranddreizack, also known as Röhrkohl, strand-trehage, strandzoutgras, sea arrowgrass or by its Latin name, Triglochin maritima. Preparing this plant for consumption is the vegetarian equivalent of preparing 河豚 (pronounced ‘fugu’), the poisonous pufferfish in Japan.
This little-known salt-marsh plant grows throughout the Northern Hemisphere, from the Arctic to Portugal, as well as in parts of North and South America. In the Wadden Sea region, it is found in the salt marshes on the seaward side of the dykes, favouring waterlogged clay soils. Resembling chives, its leaves grow to 15–50 cm. The plant has a distinctive chlorine-like smell and taste, which disappears when cooked. Its green parts are poisonous unless thoroughly boiled. Traditionally, it is harvested from May to July by digging it up like asparagus.
Stranddreizack is a protected species in the UNESCO protected Wadden Sea National Park and may generally not be harvested. An exception exists for local residents, who have a legally recognised customary right to gather it for personal consumption under Section 13(6) of the Lower Saxony Wadden Sea National Park Act (NWattNPG).
Commercial harvesting is also permitted by special exemption. The only place we know where visitors can (safely) enjoy this delicacy is restaurant Zur Börse in the town of Wremen, in the neighbouring region Land Wursten, north of Bremerhaven. The restaurant holds a permit to harvest Stranddreizack and still serves it to its guests. Bring your wallet because it is Michelin listed.
So, when hiking the Frisia Coast Trail, think literally twice before picking Stranddreizack when hungry. You might die and get fined, too.
Suggested music
Billy Idol, White Wedding (1982)
Franky Goed to Hollywood, Two Tribes (1984)
Dead Kennedys, Soup Is Good Food (1985)
Further reading
Cavell, M., Formulaic Friþuwebban: Reexamining Peace-weaving in the Light of Old English Poetics (2015)
Gesellschaft für Schleswig-Holsteinische Geschichte, Die Niederlande und die Westküste Schleswig-Holsteins (website)
Kersting, W.C., Das Hollische Recht im Nordseeraum, aufgewiesen besonders an Quellen des Landes Hadeln (1953)
Lembcke, R. (ed), Kreis Land Hadeln. Geschichte und Gegenwart (1976)
Nationalpark Wattenmeer, Antrag zur räumlichen Erweiterung des bestehenden UNESCO Biosphärenreservats (2022)
Neerlandia, Hollandsche herinneringen in Noordwest-Duitschland (1908)
Rasmussen, F., The Gold Horns: The Life and Religion of the Anglo-Saxons (2018)
Schulze, E.O., Niederländischen Siedlungen in den Marschen an der unteren Weser und Elbe im 12. und 13. Jahrhundert (1889)
Schutzstation Wattenmeer, Der Stranddreizack (website)
Siebs, B.E., Die Sagen der Heimat aus Volkes Mund, III. Land Hadeln (1926)
Slow Food Deutschland, Gemüse vor dem Deich: Röhrkohl (website)
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