Title: The Franks Casket. She suffers distress as Ertae had imposed it upon her. Page (1999, 178-9). Provenance: In the possession of a family at Auzon (France) in the early nineteenth century; Professor P.P. I, p. lxx). Version des Mythos von Balders Tod." Two other pictures of the Franks Casket show this symbol. Both identifying the images and interpreting the runic inscriptions has generated a considerable amount of scholarship.. The five surviving decorated panels are accompanied by carved texts in Old English and Latin. H. Marquardt, Die Runeninschriften der Britischen Inseln (Bibliographie der Runeninschriften nach Fundorten, Bd. 1850; Jean Baptiste Joseph Barrois (d. 1855), 1850s; Augustus Wollaston Franks, 1858; The British Museum, London, 1867, by gift, Home » Relics & Reliquaries » Ritual and Performance, fisc flodu ahof on fergenberig warÞ gasric grorn ÞÆr he on greot giswom hronÆsban, her fegtaÞ titus end giuÞeasu hic fugiant hierusalim afitatores, romwalus ond reumwalus twoegen gibroÞÆr afoeddÆ hiÆ wylif in romÆcÆstri oÞlÆ unneg, her hos sitiÞ on harmberga, agl. “The woman to the right of the mound is Hel, Saxo’s Proserpina, prophesying Balder’s death and condemning Woden to sorrow and humiliation. However, "whereas [Becker] sees this as indicating pagan magic, I see it as complementing such magic, as another example of the Franks Casket artist adapting his pagan materials to a Christian evangelical purpose in the mode of interpretatio romana. Saints & Martyrs | In one version of the story of the Harrowing of Hell, a personified Hell blames Satan for having brought about the Crucifixion, which has allowed Christ to descend to Hell's kingdom and free the imprisoned souls. Napier (p. 364) reports that Dr. Söderberg of Lund had anticipated Wadstein's proposal already in the. Most interpretations up until now believe it to be an 8th century Christian object, a reliquary or portable altar. (both quoted, in that order). Osborn (1991b: 260-1). The Franks Casket, an Anglo-Saxon ivory box (early 7th century AD) shows Romulus and Remus in an unusual setting, two wolves instead of one, a grove instead of one tree or a cave, four kneeling warriors instead of one or two gesticulating shepherds. Mrs. Parsons (1999, 98-100) has an important discussion on the runes used in the Franks Casket. Note the arrows stuck in the shield. The enigmatic right panel is a wilderness scene identified by an encoded inscription that relates how Hos suffers at the hands of Ertae. ", Osborn (1991a, 1991b) concurs that the rune counts of 72 are intentional. According to Peeters, the three figures at the right may then represent Belshazzar’s wife and concubines, "conducting blasphemous rites of irreverence (Dan. It has also been suggested that there may be an episode from the Sigurd legend, an otherwise lost episode from the life of Weyland's brother Egil, a Homeric legend involving Achilles, and perhaps even an allusion to the legendary founding of England by Hengist and Horsa. They note that there is a miniature horse in each corner of the panel, in keeping with its theme of two famous "horses. To the right of the scene Wayland (or his brother) catches birds; he then makes wings from their feathers, with which he is able to escape. Webster (2012a:96-97). The British Museum display includes a cast of it. herhos(?)  There are other inscriptions, "tituli" identifying some figures that are not detailed below and appear within the image field. Leopold Peeters (1996) proposes that the right panel provides a pictorial illustration of the biblical Book of Daniel, ch.