Andrea Freund talking about runic inscriptions from Orkney and what they can tell a modern reader about the world the runecarvers lived in: their language and names, their religion, their mental geographies, and the role social status played for them.
The new interpretation suggests the inscription deals the conflict between light and darkness, warmth and cold, life and death.
More than 6,000 Runes are found worldwide, and present a history of Scandinavian life and exploration in the Medieval Age. This TedX lecture explores scholarly efforts to determine the authenticity of North American and Oklahoman stones, and popular television entertainment programs and corporate efforts to capitalize on a different story line.
Danielle Turner reports on the papers from the session The World of Images of the Scandinavian Rune Stones
Archaeologists working in the Danish city of Odense have discovered a rune stick with Latin writing dating to the early 13th century.
Challenges to the mind were popular at the Frankish court at the time of the Rök Stone. Due to the political situation in Scandinavia at that time the stone was made in a combined Swedish and international context. The methods of the stone are clearly influenced by the Frankish renaissance initiated by Alcuin of York.
I consider the runic poem in its most basic form, as a runic alphabet, and compare its runes and rune-names with the other Anglo-Saxon runic material collected in the Thesaurus.
These skilled warriors and seamen had a unique art. Probably the best known artifices of them are the tombstones with engraved drawings; most of them preserve writings with rune scripts and therefore they are called runastones.
This work is intended as an exploration of methods of time-reckoning and conception in Medieval Scandinavia. In the main this is tied to the dynamism between a duality: that of the cyclical and linear models of time‟s progression. Involved in this study are sources verbal and pictoral.
The Anglo-Saxon rune-name sigel has been interpreted as meaning ‘sun’. In some contexts Old English sigel does refer to the sun, in others it means ‘clasp’, ‘brooch’, or ‘jewel’. All these meanings, however, are difficult to reconcile with the maritime imagery of the Anglo-Saxon Rune Poem’s sigel stanza.
Many runic inscriptions from the Viking Age and Middle Ages are directly related to Christian culture — they originate from a period during which Christianity was introduced and gradually institutionalized.
A scholar of the University of Oslo has cracked one of the rune codes used by the Vikings, revealing they were sending each other messages such as ‘Kiss me’.
Runic and Latin Written Culture: Co-Existence and Interaction of Two Script Cultures in the Norwegian Middle Ages Stephanie Elisabeth Baur: zur Erlangung des…
The ‘Saga of Ingvar the Far-Traveller’ is based on a reliable fact, justified by about 25 runic inscriptions which date to the first half of the eleventh century, that a military expedition, led by Ingvar, went from Sweden to Eastern Europe, then moved to the South or to the South-West and perished there.
What is the relationship between the Viking Age magnate farms and local place names? What of the numerous Rune stones, burial mounds, surface finds, and ancient monuments? Are they also tied to subsequent names? Can they help us place farms and other sites?
This article will only examine one of these legends, namely the ‘Hildr legend’ in the context of two of these stones, lärbro stora hammars and stenkyrka smiss . An attempt will be made to place the images in a larger context than has been done before, and by doing so to strenghten the probability that they were indeed intended to refer to the original Hildr legend.
The information on trade contacts between Novgorod and Scandinavian countries preserved in the works of Old Norse
The later runic alphabets do, of course, follow the basic pattern of the earlier Germanic Fupark though considerably modified by the late eighth century, decreasing in the number of runes in Scandinavia whilst increasing in number in the runic alphabets of England.
Reading the excursus alerts the reader and raises the question whether there is any foundation in the rune-stones for such revision as Birgit Sawyer argues for. One should bring along these doubts when turning to the two chapters dealing with rune-stone inscriptions as expressions of claims to inheritance of property.
The Hobbit, perhaps more so than Lord of the Rings, is clearly indebted in part to Old English literature and culture, notably in its use of runic writing in the map illustrations and in the story itself, and in the important role of riddles in Bilbo’s confrontation with Gollum
A witty, not to say mischievous, Viking archaeologist has defined the first law of runic studies as ‘for every inscription there shall be as many interpretations as there are runologists studying it.’
Accompanying discussions of the runic system’s graphical origins are arguments concerning its geographical origins. Von Friesen’s theory that runes derived from Greek characters looked east to the Gothic territories, while scholars arguing for North Italic origins have pointed towards the Alps. Moltke, who looked to a largely Latin source for the runic characters, suggested a runic origin in Denmark.
The chapters are as follows. 1. Rune stones as historical sources 2. General information about Danish rune stones 3. The process of making a rune stone.