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The Franks enter recorded history around the year 50 due to an invasion across the Rhine into the Roman Empire.

The language spoken by the early Franks is known as Old Frankish and is only attested in a few words in the Lex Salica and in personal names, and is mostly reconstructed from Old Low Franconian and loanwords in Old French and Latin. In the Low Countries it evolved into Old Dutch. Though it lent its name to a number of widely spoken dialects in modern Germany (Ripuarian, Moselle-Franconian, Rhine-Franconian, East-Franconian, South-Franconian), France (Lorrainian) and Luxemburg (Luxembourgish) these languages are not directly related to the ancient language of the Franks.[10] Early in their history the Salians adopted Latin as a second language, as in the case of the Ubii. South of the language border, in what became northern France (langues d'oïl), Frankish was replaced by Old French from the 8th century on. Thereafter the language border between the French and Dutch languages slowly moved north to its current location. There is no surviving work of literature in the Frankish language and perhaps no such works ever existed. Latin was the written language of Gaul before and during the Frankish period. Of the Gallic works which survive, there are a few chronicles, many hagiographies and saints' lives, and a small corpus of poems. The word Frank has the meaning of "free" (e.g. English frank, frankly, franklin, or the Dutch expression "Frank en Vrij": Frank and Free). This arose because, after the conquest of Gaul, only Franks were free of taxation.[11]

Modern scholars of the Migration Period are in agreement that the Frankish identity emerged at the first half of the 3rd century out of various earlier, smaller Germanic groups, including the Salii, Sicambri, Chamavi, Bructeri, Chatti, Chattuarii, Ampsivarii, Tencteri, Ubii and Batavi, who inhabited the lower Rhine valley between the Zuyder Zee and the river Lahn and extended eastwards as far as the Weser, but were the most densely settled around the IJssel and between the Lippe and the Sieg. The Frankish confederation probably began to coalesce in the 230s.

Gesta Danorum Lee Lawrie, Odin (1939). Library of Congress John Adams Building, Washington, D.C. In the 13th century, Saxo Grammaticus, in the service of Archbishop Absalon in Denmark, presented in his Latin language work Gesta Danorum euhemerized accounts of Thor and Odin as cunning sorcerers that, Saxo states, had fooled the people of Norway, Sweden and Denmark into their recognition as gods: "There were of old certain men versed in sorcery, Thor, namely, and Odin, and many others, who were cunning in contriving marvellous sleights; and they, winning the minds of the simple, began to claim the rank of gods. For, in particular, they ensnared Norway, Sweden and Denmark in the vainest credulity, and by prompting these lands to worship them, infected them with their imposture. The effects of their deceit spread so far, that all other men adored a sort of divine power in them, and, thinking them either gods or in league with gods, offered up solemn prayers to these inventors of sorceries, and gave to blasphemous error the honour due to religion. Some say that the gods, whom our countrymen worshipped, shared only the title with those honoured by Greece or Latium, but that, being in a manner nearly equal to them in dignity, they borrowed from them the worship as well as the name. This must be sufficient discourse upon the deities of Danish antiquity. I have expounded this briefly for the general profit, that my readers may know clearly to what worship in its heathen superstition our country has bowed the knee." (Gesta Danorum, Book I)[11] Saxo also wrote a story about how Odin's wife, Frigg, slept with a servant to obtain a device to steal Odin's gold. "At this time there was one Odin, who was credited over all Europe with the honour, which was false, of godhead, but used more continually to sojourn at Upsala; and in this spot, either from the sloth of the inhabitants or from its own pleasantness, he vouchsafed to dwell with somewhat especial constancy. The kings of the North, desiring more zealously to worship his deity, embounded his likeness in a golden image; and this statue, which betokened their homage, they transmitted with much show of worship to Byzantium, fettering even the effigied arms with a serried mass of bracelets. Odin was overjoyed at such notoriety, and greeted warmly the devotion of the senders. But his queen Frigg, desiring to go forth more beautified, called smiths, and had the gold stripped from the statue. Odin hanged them, and mounted the statue upon a pedestal, which by the marvellous skill of his art he made to speak when a mortal touched it. But still Frigg preferred the splendour of her own apparel to the divine honours of her husband, and submitted herself to the embraces of one of her servants; and it was by this man's device she broke down the image, and turned to the service of her private wantonness that gold which had been devoted to public idolatry. Little thought she of practicing unchastity, that she might the easier satisfy her greed, this woman so unworthy to be the consort of a god; but what should I here add, save that such a godhead was worthy of such a wife? So great was the error that of old befooled the minds of men. Thus Odin, wounded by the double trespass of his wife, resented the outrage to his image as keenly as that to his bed; and, ruffled by these two stinging dishonours, took to an exile overflowing with noble shame, imagining so to wipe off the slur of his ignominy. At home, Frigg went with a certain Mith-Othin and took over Odin's properties, until Odin came back and drove them away. Frigg's death later cleared Odin's name and he regained his reputation." (Gesta Danorum, Book I)[11] There's also an account about how Odin was exiled by the Latin gods at Byzantium: But the gods, whose chief seat was then at Byzantium, (Asgard), seeing that Odin had tarnished the fair name of godhead by divers injuries to its majesty, thought that he ought to be removed from their society. And they had him not only ousted from the headship, but outlawed and stripped of all worship and honour at home.

"Odin and the Völva" (1895) by Lorenz Frølich.

Parallels between Odin and Celtic Lugus have often been pointed out: both are intellectual gods, commanding magic and poetry. Both have ravens and a spear as their attributes. Julius Caesar (de bello Gallico, 6.17.1) mentions Mercury as the chief god of Celtic religion. A likely context of the diffusion of elements of Celtic ritual into Germanic culture

The use of human skulls as drinking vessels is also ahistorical

In Old English, the word wicing appears first in the Anglo-Saxon poem, "Widsith", which probably dates from the 9th century. In Old English, and in the writings of Adam von Bremen, the term refers to a pirate, and is not a name for a people or a culture in general. Regardless of its possible origins, the word was used more as a verb than as a noun, and connoted an activity and not a distinct group of individuals. To "go Viking" was distinctly different from Norse seaborne missions of trade and commerce.

The "Salian" in "Salian Franks"

Battle of the Catalaunian Plains

The Battle of the Catalaunian Plains (or Fields), also called the Battle of Châlons (also spelled Chalons or Chalon) or Battle of the Campus Mauriacus, took place in 451 between a coalition led by the Roman general Flavius Aetius and the Visigothic king Theodoric I on one side and the Huns and their allies commanded by Attila on the other. It was one of the last major military operations of the Western Roman Empire and marks the apex of the career of Flavius Aetius.