In Anglo-Saxon and Viking literature swords form part of a hero's identity. In addition to being weapons, they represent a material agent for the individual's actions, a physical expression of identity. In this article we bring together the evidence from literature and archaeology concerning Anglo-Saxon and Viking-age swords and argue that these strands of evidence converge on the construction of mortuary identities and particular personhoods. The placement of the sword in funerary contexts is important. Swords were not just objects; they were worn close to the body, intermingling with the physical person. This is reflected in the mortuary context where they were displayed within an emotive aesthetic. Typically, swords were embraced, placed next to the head and shoulders, more like a companion than an object. However, there are exceptions: graves like Birka 581 and Prittlewell show sword locations that contrast with the normal placement, locations which would have jarred with an observer's experience, suggesting unconventional or nuanced identities. By drawing on literary evidence, we aim to use the words of the Anglo-Saxons and Vikings to illuminate the significance of swords in mortuary contexts and their wider cultural associations.

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Many historical monuments were originally vividly painted (polychromatic), and researchers have been able to reach consensus on this even for monument classes in which only indirect evidence of painting survives. However, academic caution has led to an understandable reluctance to pass this knowledge to the public through use of reconstructions showing the colour schemes of these monuments. As a result, use of polychromatic reconstruction has been very limited and has made a significant impact on public perception for the classical period, with insignificant progress for many other important monument classes. We argue that large-scale projects to create digital reconstructions are inevitable but that adoption of open workflows is vitally important to achieve the objectives of the London Charter. We demonstrate a practical workflow with two medieval stone crosses.

In this article I consider the debate over whether line 1520b ought to be read as the emended ''hond sweng'' or the scribal ''hord swenge.'' It is a small point philologically but it raises interesting cultural and literary questions about the attitude of the Beowulf poet to arms and armour, to aggressive and defensive war gear, and to swords in particular. It has widely been assumed that swords are important in Beowulf and yet, the question of what their significance might be has received very little attention. Throughout the poem the hero is plagued by breaking, melting, and failing swords. He borrows, finds, and is given swords but unlike other English and Germanic heroes he is never identified with a single, great sword. I suggest that this is because, ultimately, Beowulf is conceived as a hondbana, a designation which has implications for what kind of a hero he proves to be.

Trap feeding and tread‐water feeding are cetacean hunting strategies first recorded in the 2000s in two whale species at opposite sides of the globe. In both behaviors, whales sit motionless at the surface with their mouths open. Fish are attracted into the whale's mouth and are trapped when the jaw is closed. We identify striking parallels with the behavior of a sea creature named hafgufa in Old Norse sources. The hafgufa tradition can be traced back to the aspidochelone, a type of whale frequently described in medieval bestiaries, first appearing in the Physiologus, a 2nd century CE Alexandrian manuscript.