A Note on a Recently Found Zoomorphic Drinking Horn Terminal

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Journal of Swedish Antiquarian Research published by The Royal Academy of Letters, History and Antiquities Subscription price outside Sweden (four issues) SEK 250:– Box 5622, SE-114 86 Stockholm, Sweden forn ännen började utges av Kungl. Vitterhets Historie och Antikvitets Akademien år 1906 och ersatte då Akademiens Månadsblad samt Svenska Fornminnesföreningens Tidskrift, som båda tillkommit under 1870-talets första år. Förutom i Sverige finns Fornvännen på drygt 350 bibliotek och vetenskapliga institutioner i mer än 40 länder. Tidskriften är referentgranskad. forn ännen (»The Antiquarian») has been published by the Royal Academy of Letters, History and Antiquities since 1906, when it replaced two older journals which had started in the early years of the 1870s. Outside Sweden Fornvännen is held by more than 350 libraries and scientific institutions in over 40 countries. The journal is peer-reviewed. issn 0015-7813 Printed in Sweden by AMO-tryck AB, Solna, 2020 The same but different A note on a recently found zoomorphic drinking horn terminal

By Peter Pentz

Pentz, P., 2020. The same but different: A note on a recently found zoomorphic drinking horn terminal. Fornvännen 115. Stockholm.

This article discusses a find that is arguably one of the most important Anglo-Scan- dinavian objects to have come to light in the past decade. The artefact in question has been interpreted as a zoomorphic mount that originally adorned the pointed end of a large drinking horn. The author identifies a theme linking this prestigious artefact with three other zoomorphic drinking horn terminals: although all these terminals form an animal head, the right and left sides of each beast are not identical. An attempt is made to reveal the mnemonic agency of the drinking horns as it relates to early medieval ceremonial drinking. Without producing irrefutable answers to all questions about these enigmatic mounts, the article presents a case study in the early medieval archaeology of the mind.

Keywords: Anglo-Saxon, Viking, Animal art, Early medieval, Agency, Memory, Ceremonial drinking

Peter Pentz, The National Museum of Denmark, Frederiksholms Kanal 12, DK-1220, Copenhagen, Denmark [email protected]

In 2017, an approximately 6 cm-long, gilded cop- illustrations and were probably linked to the cult per alloy fitting in the shape of an animal was of Óðinn (Price 2019). Such horns are depicted as found during private metal detecting near Hør- having terminals in the shape of birds. Taking all ning, close to Randers in Jutland (fig. 1), and in these possibilities into consideration, however, accordance with Danish law submitted to the the interpretation of the object as a fitting on a National Museum in Copenhagen. The characte- drinking horn still seems to be the most likely. ristics of the object do not enable its original func- The terminal has a zoomorphic, raptor-like tion to be precisely determined. But the fitting head with large circular eyes and a wide-open has a hollow, conical socket with two small rivet mouth (fig. 2). The creature that is represented holes at the attachment end, and its slight curva- resembles a dragon-like monster, snake or canine ture seems to indicate that it is a drinking horn animal. It appears to be swallowing or spewing terminal. However, as any ephemeral material is out another creature, which perhaps represents no longer present in the socket, it is uncertain the animal’s tongue. This other being, or tongue, whether the terminal is from a horn or another was originally held by five or six carnivore teeth, object type. This might include a decoration on a two or perhaps even three of which are now bro- reliquary, a ferrule tip or – more conjecturally – ken off. This arrangement, with the teeth func- terminating the antlers of the headdress of the so- tioning as vertical bars in the beast’s mouth, called “horned dancers”, which are known from formed a kind of openwork, perhaps to house the

Fornvännen 115 (2020) 82 Peter Pentz Fig. 1. Map of key locations men- N tioned in the text.

Vendel

Oppelstrup Hørning Kviinge

Hjulby

Taplow

loop of a suspension chain or cord, although no if to indicate that it was blind? Similar oversized wear from such a chain can be observed. The bro- eyes to those found on the Hørning beast are also ken teeth may indicate that such an attachment present on a gilded copper alloy mount that was existed, which was a potential weak point that found at Kviinge, near Kristianstad, Scania (Hel- may eventually have caused the loss of the horn. gesson 2002; Lindqvist 1923; Strömberg 1961). Although it was found in Jutland, Denmark, This mount is also zoomorphic, most likely the stylistic features of the fitting are clearly not depicting a bird, of which only the upper beak is Scandinavian. Instead, the decoration of the ter- preserved (fig. 4). The bird’s eye on the right side minal points towards pre-Viking Insular art, al- is completely encircled by a billeted band in though precise parallels are yet to be identified. relief, whilst the other eye is bordered by a simple The creature bears a resemblance to the wolfhead- line. Whether the two eyes were originally of dif- ed, coiled serpents represented on some Anglo- ferent appearance cannot be determined, and no Saxon 8th century sceattas, but also to later open- remains of gilding or colour are visible today. The mouthed Viking beast heads. A shield fitting in decoration follows the same scheme as the eyes: Ørsnes style C from Hjulby, Funen, Denmark elaborate on the right side, and sparser and simple (Henriksen 2000) (fig. 3), appears to be a highly on the left. The Kviinge mount is considerably stylised, almost schematic version of the beast on larger than the other mounts that are mentioned the horn fitting, and is also reminiscent of the here, and its flaring socket, measuring approxi- dragon shield fitting from the princely burial at mately 2.5 cm in diameter, would correspond with Sutton Hoo (Bruce-Mitford 1978). A 7th or 8th a horn of some size, so this fitting may not be a century date can be cautiously suggested for the drinking horn terminal at all. horn mount from Hørning. Another horn mount that has been recently Unlike other zoomorphic terminals, such as found in Jutland, at Oppelstrup, close to Aalborg, chain, stirrup or strap-end terminals, the two eyes also has the exaggerated eyes of the Kviinge and of the Hørning animal are unequal. The beast’s Hørning mounts (fig. 5). This copper alloy fit- proper left eye is dominated by an intricate geo- ting was also gilded, and is only partially pre- metric pattern, which almost resembles a classic served. The zoomorphic creature is a dragon or labyrinth or maze, but without escapes or en- snake. The mouth of the beast is wide open and trances. The animal’s proper right eye is larger but its lower jaw seems to transform into another empty, and although patches of gilding are pre- animal with a circular eye, perhaps a parallel for served, this eye was apparently always blank – as the Hørning “tongue animal.” As in the case of

Fornvännen 115 (2020) The same but different 83

Fig. 2. The drinking horn terminal from Hørning, Jutland. Left and right side. Length 6.3 cm. Photo: The National Museum of Denmark, Rikke Søgaard.

Fig. 3. Fitting from Hjulby, Eastern Funen. Length 5 cm. The National Museum of Denmark. Photo: Odense Bys museer.

Fig. 4. The mount from Kviinge, Scania, left and right side. Length 15.2 cm. Lunds universitets historiska museum. Photo: Lund University Historical Museum, used by kind permission.

Fig. 5. The mount from Oppelstrup, northern Jutland, left and right side. Length 6.1 cm. Photo: The National Museum of Denmark, Rikke Søgaard.

Fornvännen 115 (2020) 84 Peter Pentz

Fig. 6. A square 3 x 3 cm lead weight with inlays of millefiori glass and enamel. Found on the same find spot as the Hørning drinking horn terminal. Photo: The National Museum of Denmark, Rikke Søgaard.

the Kviinge fitting, it cannot be determined to- with one of the horn terminals from the boat day whether the two large eyes of the dragon grave Valsgärde 7, dating to the 7th century. Greta were originally different. Arwidsson considered the Valsgärde drinking horn The mounts from Hørning and Kviinge clear- (Horn I) as related to the Anglo-Saxon horns ly echo Insular manuscript art. The area around (Arwidsson 1977). The 7th century was a period the field in which the Hørning fitting was found in which there was certainly common ground be- is incredibly rich in early medieval and Viking tween Scandinavian and Anglo-Saxon culture finds (Nielsen 2009). The field itself bears the and art. Drinking horns, often found in pairs, are modern name “Tyskerbakken” and adjoins a amongst the prestigious objects in 7th century now ploughed-up mound called Tinghøj. The Anglo-Saxon burials. At the Taplow burial, a bar- finds from this field also include another Insular row excavated in Buckinghamshire in 1834, three artefact, an almost square weight, where a copper pairs of drinking horns were found (Stevens alloy fitting or hinge has been embedded in a lead 1884). The terminals apparently depict stylised tablet, the fitting having been adapted and re- bird’s heads with curved beaks. Although most worked from a larger object. The weight is deco- likely slightly older, the Taplow mounts are of rated with champlevé enamel and millefiori, blue special interest in relation to the mounts with and white chequered plates (fig. 6). The style of differing eyes from Hørning, Kviinge and Oppel- the inlays suggests that the glasswork is of Irish strup. On one of the Taplow mounts, on the left origin. It corresponds with Judith Carroll’s Class side of the predatory bird’s head, the eye is accen- 2a millefiori, dating to the 6th and 7th centuries tuated with a red garnet, whilst the eye is plain in Insular contexts (Carroll 1995). However, as and simply marked on the right side (fig. 7). It is the fitting and weight are unstratified finds, the significant that all four of the drinking horn weight is of limited comparative value. mounts share this ocular anomaly. The fitting from Oppelstrup can be compared

Fig. 7. Drinking horn terminal from Taplow, Buckinghampshire, 6th–7th c., right and left side, length 7.6 cm. The British Museum. Photo: Trustees of the British Museum.

Fornvännen 115 (2020) The same but different 85 Drinking from the well of memory navia and the Anglo-Saxon world to suggest that The eye is a motif that is found all over the world. drinking and feasting played a major role at The most well-known eye is probably the apotro- funerals, and that drinking was an integral part paic eye, which is known from a number of cul- of the mnemonic record for those left behind tures (Deonna 1965; Bill 2016). Spirits could be (Ekengren 2005; Hofmann 2016; Lee 2007; portrayed solely as eyes (Pennick Morgan 2018). Hermann 2014; Rødsrud 2016; Lönnroth 2018). The different appearance of the eyes on the mounts The most illustrative of the sagas describing the might simply show a kind of a yin and yang com- minnis-skål can be found in Heimskringla’s record plementary aspect, with one side representing of King Sweyn Forkbeard’s erfi – funeral feast – day and sunlight, and the other night and dark- for his father Harald: ness. Such a lunar-solar interpretation can be ela- borated further, and many complementary fun- On the first day of the feast, before king damental elements considered, such as an apo- Svein stepped into the high seat of his tropaic eye versus an evil eye. Another interpre- father, he drunk in memory of him…and tation of the duality, which would have been this memory drink had to be drunk by all comprehensible in both 7th century Scandinavia that were at the feast. Then the Jomsvikings and Anglo-Saxon England, is that of one seeing were served with the biggest horns and the and one blind eye. strongest drink that was there. And when One seeing and one blind eye is often associa- the memory drink was drunk up, then all ted with Óðinn (Hedeager 2015; Lassen 2003). men had to drink to Christ’s memory In an article by Price and Mortimer on the Sut- (Lee 2007). ton Hoo helmet, the authors state that the two eyebrows of the helmet are of differing appear- Another link between memory and drinking is ance, and by identifying a variety of Scandina- found in the Hyndluljóð of the Flateyjarbók, which vian finds from the 6th to 10th centuries with a was written down in the 14th century. In this, similar difference, they argue that this imagery Freya demands that the giantess Hyndla gives was intended to present the wearer of the helmet Ottar the “Ale of memory” so that he can remem- as a personification of Óðinn (Price & Mortimer ber what he has been told about his heritage and 2014). Likewise, references to Óðinn can be royal genealogy: “Ber þu minnis aul …sua hann observed on a number of small human figures or aull mune“, Give him the Memory Ale…so he heads, on which the eyes have been re-worked or remembers everything (Hyndluljóð St. 45). scratched (Helmbrecht 2008). In his article on the prestige artefacts of the Óðinn exchanged an eye for a drink from the early 7th century AD from the burial chamber of well of Mimir (frequently translated as “memo- Mound 1 at Sutton Hoo, Suffolk, Howard Wil- ry” or “he who remembers”) at the foot of the liams interprets the many representations of eyes world tree, Yggdrasil, and as he drank he gained or eye-like forms as essential in the selection of wisdom and all the future became clear to him. artefacts for the burial, in order to commemorate Mimir was full of wisdom because he drank from the deceased as all-seeing (Williams 2011). So, the well every morning using the drinking and whether the beast’s eyes on the Hørning mount blowing horn Gjalrhorn. The ultimate conclu- involve an Odinic reference or not, and bearing sion from the text of Völuspá is that the drinking in mind that the Ynglinga saga states that Óðinn vessel itself is the eye of Óðinn (Meulengracht was capable of shape shifting into precisely the Sørensen & Steinsland 2001). So the drinking animals or beings that are most frequently repre- horn connects memory, wisdom and the one- sented in Anglo-Saxon and Scandinavian 7–8th eyedness of Óðinn. century art – birds, fish and dragons (worm: Although we only have the post-Viking Age ormr) – drinking and eyes were essential elements saga descriptions of drinking minni – drinking to in the remembrance of ancestors. the memory – of the deceased (Düwel 1985), there is enough archaeological evidence from Scandi-

Fornvännen 115 (2020) 86 Peter Pentz

Fig. 8. Drinking horn mount from Taplow, Buckinghamshire, 6th–7th c., left and right side. The British Museum. Photo: Trustees of the British Museum.

More than eyes… After this came the toast bragarfull, which was However, when the Hørning mount is examined, accompanied by the ritualised boasting of the it becomes clear that the inequality is not only warriors that were present (Old Norse Heitstreng- confined to the eyes. The decoration of the eye ing and Old English Beotword). area and other surrounding ornamentation are The above-mentioned section on Sweyn Fork- very different on the two sides. Even the two eyes beard’s memorial feast and the drinking to his of the snake that is being swallowed are uneven. father Harald Bluetooth is recorded in several This is perhaps unsurprising, given the similar different sources, which are not contemporary dissimilarity in the decoration of the mounts but in 13th medieval Norse. The descriptions are from Kviinge and Oppelstrup. The other drink- almost identical and have in common that their ing horn mount from Taplow also has one deco- environment is Christian and their concerns are rated and one undecorated side (fig. 8). So more clerical, although Fagrskinna very precisely state than just eyes could have been involved. Was it a that the ceremony was heathen and the toasts case of one being with two different sides or else were proposed to “Þórr or another of the heathen perhaps two beings sharing one body? gods” (Fagrskinna, p. 55). Drinking played a significant role in the estab- Pursuing this very broadly Odinic interpreta- lishment and maintenance of social networks in tion of the drinking horn mount and its double early medieval Scandinavia and England. The or twin iconography, Óðinn’s two ravens should often-cited section from the Beowulf poem, in also be mentioned, although bearing well in which the hero arrives in hall of the Danish King mind that these two birds, as embodied beings, Hrothgar, testifies to this. Beowulf is offered a are only found in the preserved Norse literature drink, served by the queen, Hrothgar’s wife and not the Anglo-Saxon sources. In Stephen Wealhtheow. This act confirmed and secured Mitchell’s paper on the meaning and function of peace between Hrothgar and Beowulf (Hof- the twins Huginn and Muninn, he examines mann 2016) – two warlords but with “one body”. twins and dyads, and their use in the Norse world They were two different individuals, but were (Mitchell, in print). The most commonly accept- now tied together; the same, but different. After ed interpretation of respectively Huginn and having confirmed their mutual peaceful inten- Muninn, is that of memory and mind. The actu- tions, more drinking is followed by Beowulf’s al functions of the pair of ravens are as eyes in the promise and oath to kill the monster Grendel. sky for Óðinn, but Huginn and Muninn are not This fits in with Scandinavian drinking rituals. regarded as identical or one and the same. They

Fornvännen 115 (2020) The same but different 87

Fig. 9. Helmet plate from Vendel, grave 1, the motif interpreted as Óðinn followed by his ravens. The two ravens have different appearance – coincidental, artis- tic licence or intentional? After Oscar Montelius, Om lifvet i Sverige under hednatiden (Stockholm 1905).

are the same type of animal, a raven, but differ- Conclusion ent. Referring to Óðinn’s own remark in the It has long been acknowledged that animals in Eddaic poem, Grímnismál: Scandinavian pre-Viking and Anglo-Saxon art, such as the Hørning beast, were not just depicted I fear for Huginn lest he not return, out of an interest in the natural world. Each crea- yet I fear more for Muninn ture was imbued with meanings and functioned as a symbol which would have been understood Mitchell concludes that Óðinn’s prime concern, at the time, although this is not always easily the loss of Muninn – memory – “hints at the rela- accessible on the basis of modern knowledge (Bint- tive superiority of memory over thought”. He ley & Williams 2015; Dickinson 2002; Hedeager continues by emphasising the role of the ravens 2011; Pluskowski 2010). in Óðinn’s information-gathering activities, In Benjamin Tilghman’s fascinating paper, including their roles for the dead (Mitchell, in he identifies parallels for the enigmatic nature of print). Anglo-Saxon art amongst the written riddles of Iconographic sources for Óðinn and his twin Anglo-Saxon literature (Tilghman 2014). Word ravens are limited or, at best, only suggestive. challenges and riddles apparently occupied the One representation that is frequently referred to minds of both the Scandinavians and the Anglo- is a small helmet plate from grave 1 at Vendel Saxons in the Early Middle Ages. Tilghman pro- (Stolpe 1912; Mitchell, 2018). A mounted war- poses that the alternative ontological systems of rior accompanied by two birds is riding and hold- contemporary poets and philosophers may help ing a spear. This spear has been interpreted as us to reinterpret artefacts. In such a reconstruc- Gungner and the horseman is therefore its divine tion of early medieval ontologies, these riddles, owner, Óðinn (fig. 9). The two birds could either which give voices to man-made objects, can pro- be beasts of battle or, more likely, the two ravens. vide clues to their nature. The 10th century Anglo- If this is the case, it is worth noting that the two Saxon Exeter Book, Codex Exoniensis, as well as birds are of different appearance. This has led other texts, contains more than 90 riddles, and in some scholars to conclude that they are not the one of these — riddle 14 — the drinking and blow- ravens at all (Osborn 2015). However, the birds ing horn speaks (Cavell 2014): are still depicted as being of the same kind, probably ravens, and yet different.

Fornvännen 115 (2020) 88 Peter Pentz I was a warrior’s weapon. Now a bold young the ox, but now it serves as a means for the war- retainer covers me with gold and riors. The description includes all the martial val- silver, twisted coils of wire. Sometimes men ues of aristocratic living, such as battle and batt- kiss me, sometimes I call close ling, treasure, women filling the horn, drinking, comrades to battle with my voice, some- horse riding and even ships (designated by the times a horse bears me over the bounds, well-known Norse kenning sea-steed for ship). sometimes a sea-steed draws me over the The horn is central to the retainers’ alcohol-re- depths, brightly decorated, sometimes lated bonding. In the poem Beowulf, the drink is one of the girls fills my bosom, ring- offered by the queen, not a maiden, but else- adorned; sometimes I must lie on boards, where in the poem it is told, that Hrothgar’s hard, headless, despoiled, sometimes I hang daughter, Freawaru, also served the warriors. decorated with ornaments, appealing However, while this description might allow on the wall, where men drink, comely army- us to understand the drinking horn terminal in attire. Sometimes battle-warriors its own contemporary ontology, it still does not carry me on a horse, when I must swallow, explain the irregularity of the two sides of the treasure-stained, breath from a certain zoomorphic drinking horn terminals, as is char- one’s breast; sometimes I proudly call with acteristic of the Hørning mount. Drinking horns cries warriors to their wine; sometimes are occasionally found in pairs. One might think I have to reclaim stolen goods from enemies that the double-faced mounts were a kind of re- with my voice, put to flight fiendish placement for two horns, but as the Taplow foes. Reveal what I am called. mounts are double this cannot be the case. Neither can the abnormality be considered just an act In Old English: against the laws of nature, it must be a careful cal- Ic wæs wæpenwiga. Nu mec wlonc þeceð culated anomaly. The Hørning mount therefore geong hagostealdmon golde ond sylfore, remains mysterious. It presents many questions, woum wirbogum. Hwilum weras cyssað, some of which might be answered by the “same hwilum ic to hilde hleoþre bonne but different” iconography. It is not even certain wilgehleþan, hwilum wycg byreþ what this prestigious object is or what it was in- mec ofer mearce, hwilum merehengest tended to be. Its origins are obscure, and if it is fereð ofer flodas frætwum beorhtne, Irish or Anglo-Saxon, how and when did it arrive hwilum mægða sum minne gefylleð in Denmark? In addition, providing that the bosm beaghroden; hwilum ic bordum sceal, interpretation of a drinking horn terminal is cor- heard, heafodleas, behlyþed licgan, rect, was it imported as a complete, usable drink- hwilum hongige hyrstum frætwed, ing horn or just as a curious piece of metal? wlitig on wage, þær weras drincað, Deliberate ambiguities and multivalent mean- freolic fyrdsceorp. Hwilum folcwigan ing are apparent in early medieval art, and there on wicge wegað, þonne ic winde sceal are abundant hidden and double meanings in sincfag swelgan of sumes bosme; Anglo-Saxon symbolic culture (Dickinson 2002; hwilum ic gereordum rincas laðige Leigh 1984; Nugent & Williams 2012).The lim- wlonce to wine; hwilum wraþum sceal ited quantities of early medieval and Viking stefne minre forstolen hreddan, drinking horn fittings does not allow for any sta- flyman feondsceaþan. Frige hwæt ic hatte. tistically significant conclusions to be made. At present, it seems as if the duality of the terminals Even though the enigma was written down by a was not a widespread phenomenon and this dicho- Christian cleric, it was written in a societal con- tomy did not survive into the Christian Middle text that was associated with the aristocratic war- Ages. Each of the zoomorphic drinking horn rior lifestyle. The riddle’s alternating description mounts described above is not one, but two be- of the drinking horn as an object and an agent is ings. Or is it the same being with two different fascinating: the horn was once a weapon itself for faces – the same but different?

Fornvännen 115 (2020) The same but different 89 Acknowledgment gear: A Case Study of Context Analysis and Social This study was made possible by generous fund- Significance of Pictures in Vendel and Viking Age ing from Krogagerfonden. I would also like to Scandinavia. Lund Archaeological Review 13–14:53. Henriksen, M. B., 2000. Lundsgård, Seden Syd og thank my colleague Peter Vang Petersen for valu- Hjulby–tre fynske bopladsområder med detektor- able discussions about the Hørning mount. Peter fund. Henriksen, M. B. (ed.). Detektorfund—Hvad Vang Petersen and Ernst Stidsing (Museum Øst- skal vi med dem? Dokumentation og registrering af jylland) will present a different view of the mount bopladser med detektorfund fra jernalder og middel- later this year in Skalk. In addition, I would also alder. Odense. like to thank Neil Price, Uppsala University, for Hermann, P., 2014. Key Aspects of Memory and Re- membering in Old Norse-Icelandic Literature. his valuable comments. Hermann, P., Mitchell, S. & Arnórsdóttir, A. S. (eds.). Minni and Muninn: Memory in Medieval Nor- References dic Culture. Turnhout. Arwidsson, G., 1977. Valsgärde 7. Uppsala. Hofmann, A., 2016. Drinking Horns in Old Norse Bill, J., 2016. Protecting Against the Dead? On the Pos- Culture: A Tradition under Examination. Analecta sible Use of Apotropaic Magic in the Oseberg Bu- Archaeologica Ressoviensia, 10:241–270. rial. Cambridge Archaeological Journal, 26(1): 141– Hyndluljóð. Kristjánsson, J. & Ólason, V. (eds.). Eddu- 155. kvæði, vol. 1. Reykjavík 2014. Bintley, M. D. J. & Williams, T. J. T., 2015. Representing Lassen, A., 2003. Øjet og blindheden i norrøn litteratur og Beasts in Early Medieval England and Scandinavia. mytologi. København. Woodbridge. Lee, C., 2007. Feasting the dead: Food and drink in Anglo- Bruce-Mitford R., 1978. The Sutton Hoo Ship-Burial, Vo- Saxon burial rituals. Woodbridge. lume 2: Arms, Armour and Regalia. London. Leigh, D., 1984. Ambiguity in Anglo-Saxon Style I Art. Carroll, J., 1995. Millefiori in the development of early The Antiquaries Journal, 64(1):34–42. Irish enameling. From the isles of the north: early Lindqvist, S., 1923. Hednatemplet i Uppsala. Fornvän- medieval art in Ireland and Britain. Proceedings of nen 18:85–118. the Third International Conference on Insular Art Lönnroth, L., 2018. Memorial Toasts. Glauser, J., Her- held in the Ulster Museum, Belfast, 7–11 April mann, P. & Mitchell, S. (eds.). Handbook of Pre- 1994. Belfast. Modern Nordic Memory Studies: Interdisciplinary App- Cavell, M., 2014. Sounding the Horn in Exeter Book roaches. Berlin/Boston. RIDDLE 14. The Explicator 72(4):324–327. Meulengracht Sørensen, P., & Steinsland, G., 2001. Dleonna Deonna, W., 1965. Le symbolisme de l’oeil. Paris. Vølvens spådom. København. Dickinson, T. M., 2002. Translating animal art: Salin’s Mitchell, S., 2018. Óðinn’s Ravens. Glauser, J., Her- Style I and Anglo-Saxon cast saucer brooches. mann, P. & Mitchell, S. (eds.). Handbook of Pre- Hikuin 29:163–186. Modern Nordic Memory Studies: Interdisciplinary App- Düwel, K., 1985. Das Opferfest von Lade: Quellenkritische roaches. Berlin/Boston. Untersuchungen zur germanischen Religionsgeschichte. Mitchell, S., in print. Óðinn’s twin ravens, Huginn and Wien. Muninn. Patton, K. C. (ed.). Gemini and the Sacred. Ekengren, F., 2005. Drinking and the creation of Bloomsbury. death: New perspectives on Roman vessels in Scan- Nielsen, K. H., 2009. Stavnsager 400–1100: Weiler, dinavian death rituals. Lund Archaeological Review Zentralort, Herrenhof. Brather, S., Geuenich, D. 10:45–61. & Huth, C. (eds.). Historia archaeologica: Festschrift Fagrskinna: Kortfattet norsk konge-saga fra slutningen af det für Heiko Steuer zum 70. Geburtstag. Berlin/New York. tolfte eller begyndelsen af det trettende aarhundrede. Nugent, R., & Williams, H., 2012. Sighted Surfaces Udgivet efter Foranstalting af det akademiske Col- Ocular Agency in Early Anglo-Saxon Cremation legium ved det kongelige norske Frederiks-Uni- Burials. Back Danielsson, I-M., Fahlander, F. & versitet af P. A. Munch og C. R. Unger. Christiania Sjöstrand, Y. (eds.). Encountering Imagery: Material- 1817. ities, Perceptions, Relations. Stockholm. Hedeager, L., 2011. Iron Age Myth and Materiality: An Osborn, M., 2015. The Ravens on the Lejre Throne – Archaeology of Scandinavia AD 400–1000. Abingdon. Avian identifiers, Odin at Home, Farm Ravens. — 2015. For the Blind Eye Only? Scandinavian Gold Bintley, M. D. J., & Williams, T. J. T. (eds.). Repre- Foils and the Power of Small Things. Norwegian senting Beasts in Early Medieval England and Scandi- Archaeological Review 48(2):129–151. navia. Woodbridge. Helgesson, B., 2002. Järnålderns Skåne: Samhälle, centra Pennick Morgan, F., 2018. Dress and Personal Appear- och regioner. Stockholm. ance in Late Antiquity. Brill. Helmbrecht, M., 2008. Figures with Horned Head- Pluskowski, A., 2010. Animal magic. Carver, M., San-

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