Rings in early Germanic cultures

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Neck ring with plug clasp from the Treasure of Osztrópataka displayed at the Kunsthistorisches Museum in Vienna, Austria.

A prominent position is held by rings in

Early Medieval Period, and swearing sacred oaths, often dedicated to, or witnessed by, the gods. The sacrality of rings is reflected in Germanic mythology and ring bestowal held a central role in maintaining functional relationships between rulers and their retinues. The cultural roles of rings continued to varying extents during and after the Christianisation of the Germanic peoples
, such as in gift-bestowal and oath-swearing.

Archaeological record

The Bedale Hoard, discovered in Bedale in North Yorkshire in 2012, featuring a number of rings.

Hiberno-Scandinavian forms through the Scandinavian settlement of Ireland.[2]

Rings are also depicted, both in picture stones, often on those relating to the story of

migration era.[3]

Anglo-Saxon runic finger rings have been found in England dating from the 8th–11th centuries CE. Some of the inscriptions can be translated, often denoting ownership, however some do not appear to form words and consequently have been interpreted as magic formulae. Single runes are often used consecutively in multiples of 3.[4] It has been suggested that finger rings were uncommon in England during the 5th–6th centuries CE with both men and women, however their popularity increased in the 10th–11th centuries, when they became relatively more popular among women.[5] These finger rings are typically made of silver or gold, although bronze and lead have also been found, and can have settings for gems or coloured glass; in the case of the Wheatley Hill rings, the settings seem to have been added after the inscription as it partially obscures the runes.[6] Explicitly Christian inscriptions are common, representing approximately one third of total inscriptions, consistent with Exeter Book riddles 48 and 59, however this is lower than the average across all media in England for this period.[7]

Role

Wealth

Integration into trading systems

See also: Viking coinage

Neck rings are described in

Early medieval period, which would have been used as part of the bullion economy or melted down into ingots.[10] Similarly, the economic value of rings is attested on the Prose Edda account of Fróði's Peace when a golden ring is lain down on Jelling heath without being stolen, as a demonstration of the lack of law-breaking in the period.[3]

Gifting

Giving of rings is a central responsibility of kings in

Maxims II
:

Danes and is given as an example of an unjust and greedy king who was eventually removed from his position for abusing his authority.[16]

The importance of rings as royal cult objects continued after

Frey, a god closely associated with the animal.[20] Together, this has led to the proposal that the ring represents the totemic connection between the Swedes and boar.[21]

Oaths

Henri Trenk
, 1875).
See also: Beot and Heitstrenging

Related to the concept of swearing allegiance to a ruler in return for a ring, oaths were also sworn upon rings without an exchange of ownership. In

blóts, the ring could then be sprinkled with blood from a sacrificed animal.[25][26] Temple rings varied in size in accounts, from small rings weighing around 50 g, as in Landnámabók, to that described in Eyrbyggja saga at a temple of Thor weighing around 550 g.[26]

In Atlakviða, Atli swears an oath on a ring dedicated to Ullr,[27] while in Landnámabók oaths are sworn on a ring, while calling on the names of Freyr, Njörðr and an unclear god referred to as the 'almighty Ás':

Sacred rings are also attested in

Arian priests.[3]

After the

medieval period, where rings were hung on church doors, such as the Forsa ring from Hälsingland in Sweden that was at a church adjacent to an old thing mound. Outside of Scandinavia, continental sources describing oaths being sworn on church rings from the 9th to 14th centuries CE.[30]

Mythology and legend

Sigurð slaying Fáfnir, and to the right Sigrdrífa offering him a drinking horn.[31]

In mythological contexts, rings typically reflect their historical roles and are typically important items of high quality craftsmanship, forged by

kennings for gold in Skáldskaparmál. Draupnir is typically attributed to Odin however in Skáldskaparmál it is once described as being owned by Baldr, and is lain in Baldr's pyre by Odin according to Gylfaginning.[34][35] Gesta Danorum also describes a ring owned by Baldr that also brought wealth, and may reflect a shared tradition.[34]

Draupnir has been seen as the mythical counterpart to the temple ring and has been identified on Norwegian

migration period bracteates and amulets, demonstrates the importance of the symbol to the Germanic peoples.[34]

Great wealth is also associated with

Sigurð.[36]

See also

Notes

  1. ^ Here the term used is Old Saxon: bâggeƀon.[19]
  2. inclusive counting system common at the time. It has been proposed that it should be thought of as one ring forming every night by typical modern counting.[33]

References

  1. ^ PAS 2011.
  2. ^ Sheehan 2001, p. 57.
  3. ^ a b c Simek 2008, p. 312.
  4. ^ Okasha 2003, p. 34.
  5. ^ Okasha 2003, p. 32.
  6. ^ Okasha 2003, pp. 33.
  7. ^ Okasha 2003, p. 36.
  8. ^ Jarman 2021, p. 212.
  9. ^ Sheehan 2011, pp. 394–398, 403.
  10. ^ Jarman 2021, pp. 59, 64.
  11. ^ Maxims II (OE).
  12. ^ Maxims II (Eng).
  13. ^ Fee 1996, p. 285.
  14. ^ Fee 1996, p. 287.
  15. ^ Fee 1996, p. 290.
  16. ^ Schichler 1996, pp. 52, 57–58.
  17. ^ Riisoy 2016, p. 144.
  18. ^ Scott 1966, p. 94, Chapter XXXIII.
  19. ^ Heliand, Chapter XXXIII, Verse 2738.
  20. ^ Simek 2008, p. 306.
  21. ^ Kovárová 2011, pp. 203–212.
  22. ^ Orchard 2011, p. 30.
  23. ^ Riisoy 2016, p. 143.
  24. ^ Orchard 2011, p. 275.
  25. ^ Battaglia 2009, p. 289.
  26. ^ a b Simek 2008, pp. 312–313.
  27. ^ Orchard 2011, p. 213.
  28. ^ Landnámabók (4).
  29. ^ Þorgilsson & Ellwood 1898, p. 177.
  30. ^ Riisoy 2016, pp. 145–146.
  31. ^ Wessén & Jansson 1953–1958, pp. 62–631.
  32. ^ Simek 2008, pp. 44–45, 312-3-3.
  33. ^ Riisoy 2016, p. 145.
  34. ^ a b c Simek 2008, pp. 65–66, 312–313.
  35. ^ Sturluson 2018, Chapter 49.
  36. ^ Crawford 2017, pp. 24–27, 31–35, 59–62.

Bibliography

Primary

  • ISBN 9781624666339
    .
  • ISBN 9780141393728
    .
  • Scott, Mariana (1966). The Heliand: Translated from the Old Saxon. Vol. 52. University of North Carolina Press.
    JSTOR 10.5149/9781469658346_scott
    .
  • Sturluson, Snorri (2018). The Prose Edda. Translated by Brodeur, Arthur Gilchrist. Franklin Classics Trade Press.
    ISBN 9780344335013
    .
  • Þorgilsson, Ari; Ellwood, Thomas (1898). The Book of the Settlement of Iceland: Tr. from the Original Icelandic of Ari the Learned. T. Wilson.
  • "Heliand (Old Saxon)". Retrieved 26 August 2022.
  • "Landnámabók (Part 4)". heimskringla.com. Retrieved 17 August 2022.
  • "Maxims II (Old English)". sacred-texts.com. Retrieved 14 August 2022.
  • "Maxims II (Modern English)". oldenglishpoetry.camden.rutgers.edu. Retrieved 14 August 2022.

Secondary

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