The Roordahuizum drinking horn, made in the mid-16th century by silversmith Albert Jacobs Canter, kept in the Frisian Museum at LeeuwardenDrinking Horn with Silver-gilt Mounts (detail), Northern German or Scandinavian, Late 15th century, The Hunt MuseumA drinking horn in the coat of arms of Hämeenkyrö
Drinking vessels made from glass, wood, ceramics or metal styled in the shape of drinking horns are also known from antiquity. The ancient Greek term for a drinking horn was simply keras (plural kerata, "horn").[3] To be distinguished from the drinking-horn proper is the rhyton (plural rhyta), a drinking-vessel made in the shape of a horn with an outlet at the pointed end.
Collection of drawings of Scythian stelae of the 6th to 5th centuries BC. Many of them depict warriors holding a drinking horn in their right hand.The Hochdorf drinking horn (iron with sheet gold ornaments, capacity 5.5 litres)
Both in the Greek and the Scythian sphere, vessels of clay or metal shaped like horns were used alongside actual horns from an early time. A Late Archaic (ca. 480 BC) Attic red-figure vase shows Dionysus and a satyr each holding a drinking horn.[5]
During Classical Antiquity, the Thracians and Scythians in particular were known for their custom of drinking from horns (archaeologically, the Iron Age "Thraco-Cimmerian" horizon). Xenophon's account of his dealings with the Thracian leader Seuthes suggests that drinking horns were integral part of the drinking kata ton Thrakion nomon ("after the Thracian fashion"). Diodorus gives an account of a feast prepared by the Getic chief Dromichaites for Lysimachus and selected captives, and the Getians' use of drinking vessels made from horn and wood is explicitly stated.
The Scythian elite also used horn-shaped rhyta made entirely from precious metal. A notable example is the 5th century BC gold-and-silver rhython in the shape of a Pegasus which was found in 1982 in Ulyap, Adygea, now at the Museum of Oriental Art in Moscow.[6] M.I. Maksimova (1956) in an archaeological survey of Scythian drinking horns distinguished two basic types (excluding vessels of clearly foreign origin), a strongly curved type, and a slender type with only slight curvature; the latter type was identified as based on aurochs horns by Maksimova (1956:221). This typology became standard in Soviet-era archaeology.[7] There are a few artistic representation of Scythians actually drinking from horns from the rim (rather than from the horn's point as with rhyta).[8] The oldest remains of drinking horns or rhyta known from Scythian burials are dated to the 7th century BC, reflecting Scythian contact with oriental culture during their raids of the Assyrian Empire at that time. After these early specimens, there is a gap with only sparse evidence of Scythian drinking horns during the 6th century. Drinking horns re-appear in the context of Pontic burials in the 5th century BC: these are the specimens classified as Scythian drinking horns by Maksimova (1956). The 5th-century BC practice of depositing drinking horns with precious metal fittings as grave goods for deceased warriors appears to originate in the Kuban region.[9] In the 4th century BC, the practice spreads throughout the Pontic Steppe. Rhyta, mostly of Achaemenid or Thracian import, continue to be found in Scythian burials, but they are now clearly outnumbered by Scythian drinking horns proper. Around the midpoint of the 4th century BC, a new type of solid silver drinking horn with strong curvature appears. While the slightly curving horn type is found throughout the Pontic Steppe, specimens of the new type have not been found in the Kuban area. The custom of depositing drinking horns as grave goods begins to subside towards the end of the 4th century BC.[10] The depiction of drinking horns on kurgan stelae appears to follow a slightly different chronology, with the earliest examples dated to the 6th century BC, and a steep increase in frequency during the 5th, but becoming rare by the 4th century (when actual deposits of drinking horns become most frequent). In the Crimean peninsula, such depictions appear somewhat later, from the 5th century BC, but then more frequently than elsewhere.[11]
Scythian drinking horns have been found almost exclusively in warrior burials. This has been taken as strongly suggesting an association of the drinking horn with the Scythian cult of kingship and warrior ethos. In the influential interpretation due to M. I. Rostovtzeff (1913), the Scythian ruler received the drinking horn from a deity as a symbol of his investiture. This interpretation is based on a number of depictions of a Scythian warrior drinking from a horn standing or kneeling next to a seated woman.[12] Rolle (1980) interpreted the woman not as a goddess but as a high-ranking Scythian woman performing a ritual office.[13] Krausse (1996) interpreted the same scenes as depicting a marriage ceremony, with the man drinking from the horn as part of an oath ritual comparable to the scenes of Scythian warriors jointly drinking from a horn in an oath of blood brotherhood.[14] The Scythian drinking horns are clearly associated with the consumption of wine.[15]
The drinking horn reached Central Europe with the Iron Age, in the wider context of "Thraco-Cimmerian" cultural transmission. A number of early Celtic (Hallstatt culture) specimens are known, notably the remains of a huge gold-banded horn found at the Hochdorf burial. Krauße (1996) examines the spread of the "fashion" of drinking horns (Trinkhornmode) in prehistoric Europe, assuming it reached the eastern Balkans from Scythia around 500 BC. It is more difficult to assess the role of plain animal horns as everyday drinking vessels, because these decay without a trace, while the metal fittings of the ceremonial drinking horns of the elite are preserved archaeologically.[16]
„Amplitudo cornuum et figura et species multum a nostrorum boum cornibus differt. Haec studiose conquisita ab labris argento circumcludunt atque in amplissimis epulis pro poculis utuntur.“
"The [Gaulish] horns in size, shape, and kind are very different from those of our cattle. They are much sought-after, their rim fitted with silver, and they are used at great feasts as drinking vessels."
The Germanic peoples of the Migration period imitated glass drinking horns from Roman models. One fine 5th century Merovingian example found at Bingerbrück, Rhineland-Palatinate made from olive green glass is kept at the British Museum.[17] Some of the skills of the Roman glass-makers survived in Lombardic Italy, exemplified by a blue glass drinking-horn from Sutri, also in the British Museum. The two Gallehus Horns (early 5th century), made from some 3kg of gold and electrum each, are usually interpreted as drinking horns, although some scholars point out that it cannot be ruled out that they may have been intended as blowing horns. After the discovery of the first of these horns in 1639, Christian IV of Denmark by 1641 did refurbish it into a usable drinking horn, adding a rim, extending its narrow end and closing it up with a screw-on pommel. These horns are the most spectacular known specimens of Germanic Iron Age drinking horns, but they were lost in 1802 and are now only known from 17th to 18th century drawings.
Some notable examples of drinking horns of Dark Ages Europe were made of the horns of the Aurochs, the wild ancestor of domestic cattle which became extinct in the 17th century. These horns were carefully dressed up and their edges lipped all round with silver. The remains of a notable example were recovered from the Sutton Hoo burial.[18]
Numerous pieces of elaborate drinking equipment have been found in female graves in all pagan Germanic societies, beginning in the Germanic Roman Iron Age and spanning a full millennium, into the Viking Age.[20]
Drinking horns are attested from Viking Age Scandinavia. In the Prose Edda, Thor drank from a horn that unbeknown to him contained all the seas, and in the process he scared Útgarða-Loki and his kin by managing to drink a conspicuous part of its content. They also feature in Beowulf, and fittings for drinking horns were also found at the Sutton Hoo burial site. Carved horns are mentioned in Guðrúnarkviða II, a poem composed about 1000 AD and preserved in the Poetic Edda:
Beowulf (493ff.) describes the serving of mead in carved horns.
Horn fragments of Viking Age drinking horns are only rarely preserved, showing that both cattle and goat horns were in use, but the number of decorative metal horn terminals and horn mounts recovered archaeologically show that the drinking horn was much more widespread than the small number of preserved horns would otherwise indicate. Most Viking Age drinking horns were probably from domestic cattle, holding rather less than half a litre. The significantly larger aurochs horns of the Sutton Hoo burial would have been the exception.[24]
Medieval to Early Modern period
Drinking horns were the ceremonial drinking vessel for those of high status all through the medieval period[25] References to drinking horns in medieval literature include the Arthurian tale of Caradoc and the Middle English romance of King Horn. The Bayeux Tapestry (1070s) shows a scene of feasting before Harold Godwinson embarks for Normandy. Five figures are depicted as sitting at a table in the upper story of a building, three of them holding drinking horns.
Most Norwegian drinking horns preserved from the Middle Ages have ornamented metal mountings, while the horns themselves are smooth and unornamented. Carvings in the horns themselves are also known, but these appear relatively late, and are of a comparative simplicity that classifies them as folk art.[26]
Drinking horn of Sigismund of Luxemburg, before 1408
The "Oldenburg horn" was made in 1474/75 by German artisans for Christian I of Denmark when he visited Cologne to reconcile Charles the Bold of Burgundy. It is made of silver and gilt, richly ornamented with the coats of arms of Burgundy and Denmark. The horn has its name from being kept in the Oldenburg family castle for two centuries before being moved to its present location in Copenhagen. It became associated in legend with count Otto I of Oldenburg, who was supposed to have received it from a fairy woman in 980.
Drinking horns remained in use for ceremonial purposes throughout the Early Modern period. A magnificent drinking horn was made for the showpiece of the Amsterdam Guild of Arquebusiers by Amsterdam jeweller Arent Coster in 1547, now kept in the Rijksmuseum.
In 17th to 18th century Scotland, a distinct type of drinking horn develops. One aurochs drinking horn still preserved in Dunvegan Castle on the Isle of Skye in Scotland. It was only produced before guests, and the drinker in using it, twisted his arms round its spines, and turning his mouth towards the right shoulder, was expected to drain it off.[28]
German Renaissance and Baroque horns often were lavishly decorated with silverwork. One such example is depicted in a 1653 painting by Willem Kalf, known as Still Life with Drinking Horn.
Modern period
An 1893 depiction of the Norse goddessSif holding a drinking horn.
Lavishly decorated drinking horns in the Baroque style, some imitating cornucopias, some made from ivory, including gold, silver and enamel decorations continued to be produced as luxury items in 19th to early 20th century imperial Austria and Germany.[29]
Also in the 19th century, drinking horns inspired by the RomanticViking revival were made for German student corps for ritual drinking. In the context of Romanticism, a ceremonial drinking horn with decorations depicting the story of the Mead of Poetry was given to Swedish poet Erik Gustaf Geijer by his students in 1817, now in the Private Collection of Johan Paues, Stockholm.[30]
Ram or goat drinking horns, known as kantsi, remain an important accessory in the culture of ritual toasting in Georgia. During a formal dinner (supra) Georgians propose a toast, led by a toastmaster (tamada) who sets the topic of each round of toasting. Toasts are made with either wine or brandy; toasting with beer is considered an insult.[2]
In Swiss culture, a large drinking horn together with a wreath of oak leaves is the traditional prize for the winning team of a Hornussen tournament.
Modern-day Asatru adherents use drinking horns for Blóts (sacrificial rituals) and sumbels (feasts).
↑ a more detailed survey of drinking Scythian drinking horn types was published by E.V. Vlassova, Skifskij Rog, in: S.L. Solov'ev (ed.), Antichnoe Prichernomor'e. Sbornik statej po klassicheskoy arkheologii (2000) 46-67 (= J. Boardman et al. (eds.) Northern Pontic Antiquities in the State Hermitage Museum, Colloquia Pontica 7 (2001) 71-112).
↑ Wieland (2013:47). The high frequency of such depictions in Crimea is contingent on the "Renaissance" of such stelae in general during the 5th and 4th centuries.
↑ M. I. Rostovtzeff, Predstavlenie o monarchicheskoy vlasti v Skifii i na Bospore, IAK 49, 1913. D.S.Raevsky (VDI 1980 (1) 95 f.) proposed a ceremony of sacred marriage between the Scythian ruler and the highest Scythian goddess, Tabiti. A survey of later interpretations is presented in A. Vinogradov, Peterburgskij archeologicheskiy vestnik 6, 1993.
↑ R. Rolle in: Festschrift K. Raddatz. Beiträge zur Archäologie Nordwestdeutschlands und Mitteleuropas. Materialhefte zur Ur-und Frühgeschichte 16 (1980), 290f.
↑ D. Krausse, Hochdorf III. Das Trink- und Speiseservice aus dem späthallstattzeitlichen Fürstengrab von Eberdingen-Hochdorf (Kr. Ludwigsburg) (1996), 121. See also: Caspar Meyer, Greco-Scythian Art and the Birth of Eurasia: From Classical Antiquity to Russian Modernity, OUP (2013), 246 (fig. 98b) "Gold relief appliqué showing two Scythians drinking from one drinking horn. From Kul-Oba (Inventory 2, K.12h). Rostoftzeff identified the scene with the Scythian sacred oath described in Herodotus 4.70. Fourth century BC. 5 × 3.7 cm, 28.35 gr." (c.f. , Scythian gold statuette depicting the ritual of brotherhood, "Internet Encyclopedia of Ukraine"). Both the "blood brotherhood" and the "seated woman" scene are shown on the 4th-century BC gold diadem from Sakhanovka kurgan, Sakhanovka (Sakhanivka), Zvenyhorodka Raion, Cherkasy Oblast. Christian Ellinghaus, Das Goddiadem aus dem Sachnovka-Kurgan: Ex oriente lux? Zur graeco-skythischen Kunst. Archäologisches Kolloquium Münster, 24.-26. November 1995, Münster: Ugarit-Verlag (1997). Caspar Meyer, Greco-Scythian Art and the Birth of Eurasia: From Classical Antiquity to Russian Modernity, OUP (2013), 294 (fig.120) "Gold sheet diadem with relief decoration from Sakhanovka Kurgan 2, Cherkasy region, Ukraine. 350–300 BC. Length 36.5, height 9.8 cm, 64.58 gr. Kiev, Museum of Historical Treasures."
↑ based on finds of horns in the context of other wine-related implements, e.g. in Kurgan nr. 13 in Velikaja Znamenka, with a kyathos (dipper), a strainer and a deposit of fourteen wine amphorae. See Wieland (2013:46).
↑ Gocha R. Tsetskhladze (ed.), Ancient Greeks West and East, 1999, ISBN978-90-04-11190-5, pp. 416ff.
↑ R.L.S. Bruce-Mitford, The Sutton Hoo ship burial-1, vol. 3 (London, The British Museum Press, 1983)
↑ britishmuseum.org; J. Stevens, 'On the remains found in an Anglo-Saxon tumulus at Taplow, Buckinghamshire', Journal of the British Archa-2, 40 (1884), pp. 61-71, plates 1, 11-12
↑ "In Viking Age cemeteries, the combination of the bucket-container for distribution together with long-handled sieve and drinking horn or cup remains very common..." (Enright, pp. 103–104)
↑ Guðrúnarkviða II in Old Norse from «Kulturformidlingen norrøne tekster og kvad» Norway. The Second Lay of Guðrun, in the Elder Edda (Morris and Magnusson translation)
↑ Arthur MacGregor, Bone, Antler, Ivory & Horn: The Technology of Skeletal Materials Since the Roman Period, Taylor & Francis, 1985, ISBN978-0-7099-3242-0, p. 152
The Scythians or Scyths in composition) and sometimes also referred to as the Pontic Scythians, were an ancient Eastern Iranic equestrian nomadic people who had migrated during the 9th to 8th centuries BC from Central Asia to the Pontic Steppe in modern-day Ukraine and Southern Russia, where they remained established from the 7th century BC until the 3rd century BC.
The Sarmatians were a large confederation of ancient Iranian equestrian nomadic peoples who dominated the Pontic steppe from about the 3rd century BC to the 4th century AD.
The Saka were a group of nomadic Eastern Iranian peoples who historically inhabited the northern and eastern Eurasian Steppe and the Tarim Basin.
A kurgan is a type of tumulus constructed over a grave, often characterized by containing a single human body along with grave vessels, weapons and horses. Originally in use on the Pontic–Caspian steppe, kurgans spread into much of Central Asia and Eastern, Southeast, Western and Northern Europe during the 3rd millennium BC.
Horned helmets were worn by many people around the world. Headpieces mounted with animal horns or replicas were also worn since ancient history, as in the Mesolithic Star Carr Frontlets. These were probably used for religious ceremonial or ritual purposes, as horns tend to be impractical on a combat helmet. Much of the evidence for these helmets and headpieces comes from depictions rather than the items themselves.
Animal style art is an approach to decoration found from Ordos culture to Northern Europe in the early Iron Age, and the barbarian art of the Migration Period, characterized by its emphasis on animal motifs. The zoomorphic style of decoration was used to decorate small objects by warrior-herdsmen, whose economy was based on breeding and herding animals, supplemented by trade and plunder. Animal art is a more general term for all art depicting animals.
Scytho-Siberian art is the art associated with the cultures of the Scytho-Siberian world, primarily consisting of decorative objects such as jewellery, produced by the nomadic tribes of the Eurasian Steppe, with the western edges of the region vaguely defined by ancient Greeks. The identities of the nomadic peoples of the steppes is often uncertain, and the term "Scythian" should often be taken loosely; the art of nomads much further east than the core Scythian territory exhibits close similarities as well as differences, and terms such as the "Scytho-Siberian world" are often used. Other Eurasian nomad peoples recognised by ancient writers, notably Herodotus, include the Massagetae, Sarmatians, and Saka, the last a name from Persian sources, while ancient Chinese sources speak of the Xiongnu or Hsiung-nu. Modern archaeologists recognise, among others, the Pazyryk, Tagar, and Aldy-Bel cultures, with the furthest east of all, the later Ordos culture a little west of Beijing. The art of these peoples is collectively known as steppes art.
The Usatove culture is an Eneolithic group of the North Pontic region with influences from the Cucuteni–Trypillia culture as well as the Eneolithic steppe cultures of the North Pontic. Usatove flourished northwest of the Black Sea during the 4th millennium BCE. The culture got its name from the name of the village of Usatove in the Odesa Oblast of Ukraine.
The archaeology of Northern Europe studies the prehistory of Scandinavia and the adjacent North European Plain, roughly corresponding to the territories of modern Sweden, Norway, Denmark, northern Germany, Poland and the Netherlands.
The Hochdorf Chieftain's Grave is a richly-furnished Celtic burial chamber near Hochdorf an der Enz in Baden-Württemberg, Germany, dating from 530 BC in the Hallstatt culture period. It was discovered in 1968 by an amateur archaeologist and excavated from 1978 to 1979 by the State Historical site office known as the Baden Wurttenbberg Landesdenkmalamt under the direction of German archeologist Jorg Biel with association from excavation technician Fritz Maurer. By then, the burial mound covering the grave, originally 6 m (20 ft) in height and about 60 m (200 ft) in diameter, had shrunk to about 1 m in height and was hardly discernible due to centuries of erosion and agricultural use.
Kurgan stelae or Balbals are anthropomorphic stone stelae, images cut from stone, installed atop, within or around kurgans, in kurgan cemeteries, or in a double line extending from a kurgan. The stelae are also described as "obelisks" or "statue menhirs".
The Issyk kurgan, in south-eastern Kazakhstan, less than 20 km east from the Talgar alluvial fan, near Issyk, is a burial mound discovered in 1969. It has a height of 6 meters (20 ft) and a circumference of 60 meters (200 ft). It is dated to the 4th or 3rd century BC. A notable item is a silver cup bearing an inscription. The finds are on display in Astana. It is associated with the Saka peoples.
The Scythian religion refers to the mythology, ritual practices and beliefs of the Scythian cultures, a collection of closely related ancient Iranian peoples who inhabited Central Asia and the Pontic–Caspian steppe in Eastern Europe throughout Classical Antiquity, spoke the Scythian language, and which included the Scythians proper, the Cimmerians, the Sarmatians, the Alans, the Sindi, the Massagetae and the Saka.
Arzhan is a site of early Saka kurgan burials in the Tuva Republic, Russia, some 60 kilometers (40 mi) northwest of Kyzyl. It is on a high plateau traversed by the Uyuk River, a minor tributary of the Yenisei River, in the region of Tuva, 20 km to the southwest of the city of Turan.
The lion head horn is one of several kinds of drinking horns that have been used throughout Eurasia since prehistoric times. Horns with animal heads have been found among artifacts from the Near East and the Middle East, dating perhaps to classical antiquity or the time of Archaic Greece. The lion head horn, while not very common, does seem to have recurred across a span of several centuries.
The Scythian culture was an Iron Age archaeological culture which flourished on the Pontic-Caspian steppe in Eastern Europe from about 700 BC to 200 AD. It is associated with the Scythians, Cimmerians, and other peoples inhabiting the region of Scythia, and was part of the wider Scytho-Siberian world.
From the 7th to the 3rd century BC, the Scythian people of the Pontic Steppes produced and adopted a wide arrangement of clothing. The clothing of the Scythians was formulated in response to the nomadic, highly mobile lifestyle of the early Scythian era and the sedentary lifestyle of later Scythian kingdoms. Much of what is known about Scythian attire comes from the remains of clothing found in Scythian burial sites.
Tovsta Mohyla is an ancient Scythian burial mound or kurgan and treasure discovered in 1971 by the Ukrainian archaeologist Borys Mozolevski. It is located in southern Ukraine near the city of Pokrov in Dnipro region.
The Sauromatian culture was an Iron Age culture of horse nomads in the area of the lower Volga River to the southern Ural Mountain, in southern Russia, dated to the 6th to 4th centuries BCE. Archaeologically, the Sauromatian period itself is sometimes also called the "Blumenfeld period", and is followed by a transitional Late Sauromatian-Early Sarmatian period, also called the "Prokhorov period".
The Snake-Legged Goddess, also referred to as the Anguipede Goddess, was the ancestor-goddess of the Scythians according to the Scythian religion.
References
Enright, Michael J. Lady With a Mead Cup: Ritual Prophecy and Lordship in the European Warband from La Tène to the Viking Age. Dublin: Four Courts Press. 1996.
Dirk Krausse, Hochdorf, Bd.3, Das Trinkservice und Speiseservice aus dem späthallstattzeitlichen Fürstengrab von Eberdingen-Hochdorf, Theiss (1996), ISBN978-3-8062-1278-5.
Hagen, Ann. A Second Handbook of Anglo-Saxon Food and Drink: Production and Distribution. Hockwold cum Wilton, Norfolk, UK: Anglo-Saxon Books. 1995.
Magerøy, Ellen Marie. "Carving: Bone, Horn, and Walrus Tusk" in Medieval Scandinavia: An Encyclopedia. Phillip Pulsiano et al., eds. Garland Reference Library of the Humanities 934. New York: Garland. 1993. pp.66–71.
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