logo
1,000-Year-Old Viking-Era Artefact Could Be Thor's Hammer In Making

1,000-Year-Old Viking-Era Artefact Could Be Thor's Hammer In Making

NDTV16-06-2025
Archaeologists in northern Germany have uncovered a significant Viking-era hoard dating back to the Early Middle Ages. The discovery was made by the Schleswig-Holstein State Archaeological Office (ALSH) in collaboration with the Schleswig-Holstein Detector Group.
The artefacts were found near the banks of the Schlei River, close to Haithabu (also known as Hedeby), a major maritime trading centre in northern Europe from the 9th to the mid-11th century.
The hoard includes around 200 silver objects - hack silver, Arab coin fragments (dirhams), ingots, and jewellery - shedding new light on the region's trading networks and cultural exchanges.
Among the most intriguing finds is a finely crafted filigree pendant. Archaeologists believe it could be either a Christian cross or an unfinished Thor's hammer - two powerful symbols representing competing belief systems during the Viking Age.
"If it is a cross, it may be one of the earliest signs of Christianisation in the region," said Birte Anspach, spokesperson for the State Archaeological Office. She noted the find may be linked to the missionary journeys of St Ansgar, who travelled to the area in the 9th century.
However, Anspach added that conversion was gradual. "Ansgar didn't arrive and suddenly everyone turned away from the old gods. Christianisation was a long process, taking generations. Most people around Haithabu remained pagan for the next century."
A metal detectorist in Germany uncovered a Viking Age hoard near Haithabu, featuring around 200 treasures, including Arabic coins and a pendant possibly symbolizing early Christianisation or Thor's hammer. Insights reveal cultural exchanges in the 10th century. pic.twitter.com/x7zkVuuVTL
— Nyra Kraal (@NyraKraal) June 14, 2025
Interestingly, the pendant's eyelet is on the longer arm - suggesting it would hang upside down if it were a cross, possibly indicating it was meant to be a Thor's hammer instead.
Thor's Hammer And Its Connection To Norse Mythology
In Norse mythology, Thor's hammer - Mjolnir - was said to possess divine powers. Forged by dwarves, it was wielded by the god Thor in his battles against giants and remains a potent symbol of Norse paganism.
Orange background

Try Our AI Features

Explore what Daily8 AI can do for you:

Comments

No comments yet...

Related Articles

Is the fear of number 13 real or just a myth? Here's what we know
Is the fear of number 13 real or just a myth? Here's what we know

Time of India

time2 hours ago

  • Time of India

Is the fear of number 13 real or just a myth? Here's what we know

AI is writing code, spacecraft are exploring beyond the moon, and technology is pushing every boundary. Yet, many buildings skip the 13th floor. Airlines quietly leave out row 13. Important plans are sometimes avoided on the 13th of the month. This quiet discomfort isn't just a coincidence. It's tied to triskaidekaphobia– the long-standing superstition around the number 13. For some, it's just a harmless quirk. For others, it triggers real unease. Despite scientific progress, the fear still lingers in unexpected places. But where did it begin– and why does it still hold power in the modern world? Is it a real phobia or just an old habit? Fear of the number 13– also known as triskaidekaphobia– doesn't always count as a serious psychological phobia, according to a report by Medical News Today. Most people who avoid the number aren't panicking or deeply distressed. It's more of a mild discomfort, like feeling weird about staying in room 13 or sitting in row 13 on a flight. That's why mental health professionals usually don't see it as a medical condition, as per online sources. It's generally considered a cultural superstition, not a disorder– unless it starts to seriously affect someone's daily life or cause unusual levels of anxiety. Ancient roots, global presence The fear of the number 13 isn't something new, and it's not limited to one culture either. Over time, different traditions and stories have added to its reputation. According to a report by Very Well Mind, one of the most well-known examples comes from Christianity– the Last Supper, where Jesus had dinner with his 12 apostles. Some reports suggest that the betrayer Judas was the 13th to join the table. In Norse mythology, there's a similar story where Loki, the trickster god, showed up uninvited as the 13th guest at a feast and caused trouble. Still visible in everyday life Even in today's tech-driven, logical world, the fear of the number 13 still quietly lingers. In many modern buildings, you won't find a 13th floor. Some airplanes skip row 13 entirely, and even cities avoid using the number when naming streets or plots. As per online reports, pop culture has played a role in keeping the superstition alive– especially with the popularity of the Friday the 13th horror films. In many Western countries, Friday the 13th is considered an unlucky day. While no one knows exactly why, one theory traces it back to the year 1307, when a group called the Knights Templar was arrested on a Friday the 13th. Not just 13– other numbers carry meaning too According to Very Well Mind, this uneasiness with certain numbers isn't just about 13 or limited to Western cultures. In China, for example, the number 4 is often avoided, especially in hospitals or real estate, because it sounds similar to the word for 'death.' The same goes for Japan and South Korea, where some numbers are skipped in elevators or hospital rooms for similar reasons. These examples show how language and culture can shape what people believe, even if there's no real logic or scientific reason behind it. When should it be taken seriously? In most cases, the fear of the number 13 isn't something that needs treatment. But if someone starts going out of their way to avoid it– like changing travel plans, skipping buildings, or feeling anxious just seeing the number– it could point to a deeper fear or obsessive pattern. When that happens, doctors often recommend cognitive behavioural therapy (CBT), according to Very Well Mind. It helps people face their fears slowly and with support. In more serious cases, medication might be used along with therapy, though that's pretty rare for this kind of fear. A fear that's more cultural than clinical In the end, triskaidekaphobia isn't really about the number 13– it's more about how culture, stories, and old beliefs still shape the way we think and act. For some people, it's just an interesting quirk. For others, it brings a bit of unease. Either way, it shows that even in today's logical world, certain superstitions still stick around– quietly affecting our choices without us even realising it.

Hidden Stories: How wada architecture united art and science, community and conquest
Hidden Stories: How wada architecture united art and science, community and conquest

Indian Express

time3 hours ago

  • Indian Express

Hidden Stories: How wada architecture united art and science, community and conquest

In Pune, where the soundscape is an endless loop of construction, and jagged high-rises pierce the sky, it is evident that the city is fascinated with buildings. Even as new homes take over the landscape, however, the historic ones are crumbling. The number of wadas, a type of climate-friendly residential structures that are postcards from the past, has been reducing over the years. This is, both, a sign and an outcome of a disappearing way of life. We delve into some of the salient features of wada architecture: A Peshwa-era legacy Wadas have not been a part of the Pune landscape from the beginning. 'The wadas are not known at the time of Chhatrapati Shivaji Maharaj or Chhatrapati Sambhaji Maharaj. Lal Mahal, Shivneri fort, Raigad Fort, Pratapgad Fort and Raigad are the names that are more familiar,' writes Kiran Kalamdani, a Pune-based architect, urban designer and conservation expert, in the essay, The Wada (Manor House) of Maharashtra: A Unique Legacy. It is only in the beginning of the 18th century, that wadas became popular status symbols. Noblemen at the time of Chhatrapati Shivaji Maharaj lived in houses made of stone, mud and lime mortar. The architectural typology of wadas that came in with the Peshwas was based on a grid system that was repeated across the entire area. 'The entire structure was load bearing. There used to be a high plinth built in stone and thick walls. The superstructure was mainly in brick and lime mortar, with a lime wash or lime plaster on top of it,' says Shreeamey Phadnis, Co-founder and Partner at Studio Gestalt. The beams and columns were in cinder or solid teak wood that was, normally, brought from forests or imported from regions that had good quality teak wood. 'The timber was grown like a kind of a crop. The grandson would use the timber that the grandfather had planted 60 to 70 years back,' says Kalamdani, whose firm, Kimaya: The Alchemy, has worked on conserving a number of wadas in and around the city. Kalamdani adds that the tradition of adding a timber frame to the masonry of buildings had travelled from Central Asia where timber was found to offer resistance to earthquakes. A home with a view A courtyard was a fundamental part of a wada, its number depending on the social status, wealth and the requirement of the owner. The simplest wada had a single courtyard, which was open to the sky and where various activities would take place. If the wada was built by an aristocrat, there would be three or more courtyards. The outer courtyard would be for the public, i.e. officials and members of the community who were visiting. 'It was accessible to the public and rooms were built accordingly,' says Phadnis. The middle courtyard would be a transitional space, where some private and some public activities and meetings were held. The furthest courtyard would be private, used only by family members to install the family deities or carrry out special activities. 'Similarly, depending on the wealth and status of the family, a wada owner would increase the number of floors or the stories. The simple wadas would be one or two storeys, but Rajwadas, which belonged to aristocrats, would be three, four, five and, sometimes, like Shaniwar Wada, seven stories,' he adds. Why the wada fulfilled a need for the joint family system, it also became places of diplomacy and meetings for the community. There would be a darbar hall and a diwan khana. When Ganeshotsav began to be celebrated in the late 1800s, the wada became the space to host the city's earliest celebrations. The Muzumdar wada, for instance, would have their Ganpati celebration in their darbar hall because it could accommodate 80 to 100 people at the same time. 'Many times this would be called the Ganesh hall also,' says Phadnis. Ultimately, a wada reflected the family's social status and economic background. 'In case, there is a wada in Ravivar Peth, a bazaar area, we have wadas that have shops in front and the wada at the back. In this case, it was easier to have your work right next to your house. If it is a group of wadas on a street, we would have a tree that was an informal space for people to sit under and socialise. The architecture and planning was very socially oriented,' says Archana Deshmukh of the architecture firm Nasadeeya that has been working on various types of wadas for the last 15 years. A magnet for artisans The wada architecture, which peaked during the tenure of Nanasaheb Peshwa, between 1740 and 1760, attracted a lot of artisans, craftsmen and masons from all over India. A lot of them, from Rajasthan, Gujarat and other parts of North India, belonged to generations of craftsmen who had inherited the skills working in mansions. Wada architecture featured a lot of art in the columns and beams, among others. 'The brackets would be very ornamental, typically with banana flowers. The columns would be shaped like fluted cypress tree trunks,' says Phadnis. There was gold gilding, silver gilding, and false ceiling work. The ornamentation plays an important functional role. The embellishments of peacocks, parrots and stylized floral patterns are related to the longevity of the timbers. 'The unprotected and unornamented edges of beams dry out faster with the wetting and drying cycles and lose their oils at a faster rate. Covering with ornamentation not only prevents such deterioration but gives it a cultural meaning and functional role. The bell shaped stone pedestals (talkhada) that support the timber shafts of columns protect them from termite attacks that are common in tropical situations,' writes Kalamdani. A fixed address As the Maratha power increased and spread, from Delhi or Attock, Afghanistan, in the north to Tanjore in the south, the footprint of Maratha architecture kept pace. Wadas rose outside Maharashtra, many of which can be seen to this day. Phadnis, who has worked in Ahilyabai Holkar's wada in Madhya Pradesh, says that, even after the British crown and the East India company came into India, there were princely states and the Maratha confederacy. 'We had the Holkars in Indore, the Puars in Devas and the Gaekwads in Baroda, among others. All of them had their own Rajwadas. They took certain local elements, materials and artisans but the inspiration or blends was clear,' says Phadnis. He adds that, in the 1800s, a lot of western influence came in with the British. Wadas began to incorporate elements of palace architecture. 'We have been working on a wada in Dewas in Madhya Pradesh, called the Zuna Rajwada. You can see a clear gradation and timeline in the Wada style. The oldest section is from the early 1700s, and is a very typical Maratha style-wada that one can see in Pune. Then, we see the transition spaces. Finally, the last part of the wada is more a palace than a wada,' says Phadnis. While Shaniwar Wada no longer houses a family, Pune has many wadas where people still live. They face issues of plumbing and wiring. Very often, they will see a crack or leakage. In certain, very serious cases, there would be a wall collapse or the floor caves in. 'It takes a lot of upkeep to maintain a wada,' says Phadnis

ASI to carry out restoration of Shish Gumbad next month
ASI to carry out restoration of Shish Gumbad next month

Hindustan Times

time17 hours ago

  • Hindustan Times

ASI to carry out restoration of Shish Gumbad next month

Shish Gumbad, one of the eighthistoric structures which stands against the serene landscape of the popular Lodhi Garden complex, is set to undergo restoration from next month, to be carried out by the Archaeological Survey of India (ASI). Walls of Shish Gumbad have started to peel off. (Arvind Yadav/HT Photo) The Lodi-era tomb houses eight unknown graves. It has been lying in a dilapidated state with layers of wall peeling off and the graves cracking at several spots. The menace that scribbling has also taken over the structure, officials said. During HT's visit earlier this week (July 23), ASI had already started cleaning the area around the Shish Gumbad, uprooting grass and plants from the base of the structure. The core restoration work will see the agency plastering the graves and laying concrete on the floor, said officials. This work, according to an ASI official familiar with the matter, is expected to span from first half of August to October. 'We have sourced most of the materials required. Work is expected to start sometime in the first half of August. The graves will be plastered to prevent them from disintegrating and the floor of the structure will be made concrete,' the official associated with the restoration work said. The inside walls will also be plastered, followed by a layer of lime. 'From the outside, one can see that at the entrance of the structure, a slab of red sandstone had been used to beautify the door but parts of it have broken. We will replace the broken parts with red sandstone. The structure consists of mostly ashlar stone and at places required, we will do pointing work as well,' the official added. 'A layer of lime concrete will also be laid around the base of the structure, to give it preliminary protection. It will be one to one and a half metres thick.' The Shish Gumbad stands 50 metres north of the Bara-Gumbad masjid. According to historians as well as ASI's book, 'Delhi and its Neighbourhood', 'it is not known who lies buried in this tomb, although there exist several graves inside it.' The western wall of the monument contains a mihrab (a niche in the wall), which served as a mosque, according to the book. The other sides have a central entrance set in a projecting frame. The book also refers to decorations on the ceiling and says, 'Inside, the ceiling is decorated with incised plaster-work containing floral patterns and Quranic inscriptions.' Much of these decorations are barely visible due to damage and discolouration. The ASI official said that the ceiling might be cleaned at a later stage. Another significant part of the Shish Gumbad which finds reference in the book is the line of blue tiles, present in two horizontal lines along the outside of the structure. 'This decoration, now surviving in traces, gave it its Persian name meaning a 'glazed dome',' the book mentions. These tiles are now non-existent in certain places and fairly damaged in others. 'We do not want to disturb the original work of the structure. But we will see if anything can be done at a later stage,' the official added. According to ASI's book, the structure was built during the Lodi period, 'perhaps during Sikandar Lodi's reign (1489-1517)'. The protected monuments and structures inside the Lodhi Garden include Muhammad Shah's tomb, Bara Gumbad masjid, Shish Gumbad, Sikandar Lodi's tomb and an athpula (eight piers), which refers to a bridge with seven arches and eight piers.

DOWNLOAD THE APP

Get Started Now: Download the App

Ready to dive into a world of global content with local flavor? Download Daily8 app today from your preferred app store and start exploring.
app-storeplay-store