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The Golden Horns of Gallehus were two horns made of sheet gold, discovered in Gallehus, north of Møgeltønder in Southern Jutland, Denmark. The horns date to the early 5th century
The horns were found in 1639 and in 1734, respectively, at locations only some 15–20 metres apart. They were composed of segments of double sheet gold.
The two horns were found incomplete; the longer one found in 1639 had seven segments with ornaments, to which six plain segments and a plain rim were added, possibly by the 17th-century restorer.
The shorter horn found in 1734 had six segments, a narrow one bearing a Proto-Norse Elder Futhark inscription at the rim and five ornamented with images
The longer horn was discovered on July 20, 1639 by a peasant girl named Kirsten Svendsdatter when she saw it protrude above the ground. She wrote a letter to King Christian IV of Denmark who retrieved it.
The runic inscription ek Hlewagastiz Holtijaz horna tawidō, translating to "I Hlewagastiz Holtijaz made the horn"
In the Prose Edda, Gjallarhorn is mentioned thrice, and all three mentions occur in Gylfaginning. In chapter 14, the enthroned figure Just-As-High tells the disguised Gangleri about the cosmological tree Yggdrasil. Just-As-High says that one of the three roots of Yggdrasil reaches to the well Mímisbrunnr, which belongs to Mímir, and contains much wisdom and intelligence.
Using Gjallarhorn, Heimdallr drinks from the well and thus is himself wise
The book does not presuppose historical knowledge, so it can be read by anybody interested in the English heritage. The mysterious figures on the famous Gold Horns unveil the view of life among the heathen Angles. The two Gold Horns are the most precious find from the Danish antiquity because the pictures on the horns offer a substantial explanation of the pre-Christian religion by the Germanic tribes. The Gold Horns were sacrificed and buried by a group of Angles a short time before they immigrated to England. The immigration of the different Angle tribes from South Jutland can be traced to different parts of England. The Angles brought their view of life with them and this can be observed by finds from the heathen Anglo-Saxons. The most important of these finds are described: The Sutton Hoo ship burial, Franks Casket, the square-headed brooches, idols, amulets, funeral ceramics and drinking vessels. A most remarkable invention by the Angles was the runes. The meaning of the runic alphabet is revealed as a description of the Germanic outlook on life.
It is rather clear that the long horn is an allegory of the individual human life. Even Ol Worm proposed this idea.
The first six rings from the bottom shows different stages in life from conception to death.
The conception is symbolized with two human bones, probably meaning the bones of some ancestor, who is going to be reborn.
The fetus is symbolized as a plant with a bud. At the birth the flower will be seen.
The child is symbolized with two parents who play a board game. The little "devil" sits
underneath the board and learns.
The worker is symbolized with a person who carries an axe and a digging stick, which are the most common tools for men and women.
The ruler is symbolized with a human wheel, meaning that that the ruler will fall and another ruler with his ruling sword will take over power.
The dead spirit is symbolized with the dead soul riding on a horse and meeting a goddess in the land of the deceased who offers him the life elixir. I call this symbol the welcome
The friezes on the six rings are constructed in the same way.
In the middle we have a symbol of the force of life, that is the will to live. On both sides of the force of life we have symbols of the two guiding forces.
The giving to the left and the receiving to the right. For instance the stage of the child has a fish a symbol for the striving towards life.
The fish is striving upwards for the next stage of life
"Thou, Indra, heedless passest by the ill Vrsakapi hath wrought;
What hath he done to injure thee, this tawny beast Vrsakapi,
Soon may the hound who hunts the boar seize him and bite him
All these things Visnu brought, the Lord of ample stride whom thou hadst sent-
A hundred buffaloes, a brew of rice and milk: and Indra, slew the ravening boar
He smote away the floods' obstructer, Vritra; Earth, conscious, lent her aid to speed thy thunder.
Thou sentest forth the waters of the ocean, as Lord through power and might, O daring Hero.
When, Much-invoked! the water's rock thou cleftest, Sarama showed herself and went before thee
Indra, at thine exploit. Vritra, the boar who lay amid the waters to sleep thou sentest with thy mighty thunder.
In Hindu mythology, Sarama (The Runner) is a mythological being referred to as the bitch of the gods, or Deva-shuni.
She is described as the mother of all dogs, in particular of the two four-eyed brindle dogs of the god Yama, and dogs are given the matronymic Sarameya ("offspring of Sarama"). One scripture further describes Sarama as the mother of all wild animals.
Gjallarhorn (Old Norse “yelling horn” or “loud sounding horn”) is a horn blown at the onset of Ragnarök and is associated with Heimdall.
The Gjallarhorn is mentioned in the Völuspá, where the völva foresees the events of Ragnarök and the role in which Heimdall and Gjallarhorn will play at its onset; Heimdall will raise his horn and blow loudly.
“Fast move the sons of Mim and fate
Is heard in the note of the Gjallarhorn;
Loud blows Heimdall, the horn is aloft,
In fear quake all who on Hel-roads are.”
Earlier in the same poem, the völva mentions a scenario involving the horn:
“I know of the horn of Heimdall, hidden
Under the high-reaching holy tree;
On it there pours from Valfather’s pledge
A mighty stream: would you know yet more?”
In the Gylfaginning, High tells Gangleri about Heimdall. High mentions that Heimdallr is the owner of the Gjallarhorn and that “its blast can be heard in all worlds.”