Chapter three considers how the interpretation of the Franks Casket is bound up with movement. It opens with a brief overview of previous criticism on the casket in order to look at how different scholars have read it, but especially how they have moved around the box as they endeavour to solve its riddles. Is there a correct order in which we might read the casket? Can the reader finally solve it? The casket could instead be seen as a ‘thing’ that itself has the ability to move those who encounter it. In doing so, it actively forms human identities. The second part of this chapter explores the Franks Casket as an assembly. Lorraine Daston defines things that talk as embodying a tension between their chimerical composition and their unified gestalt. In this way, the Franks Casket is a thing that can be seen to circumscribe and concretise previously unthinkable combinations, becoming a paradox incarnate.
For Jane Bennett, those who wish to take the claims of thing theory seriously should slow down and try to linger in those moments during which they find themselves fascinated by objects. Anglo-Saxon culture invites us to cultivate a lingering fascination with the blade that melts like ice at the turning of the seasons, the candle-clock that burns too swiftly, the stone monument that crumbles and fades, the bone that endures as a relic, human and animal skin that does or does not display the corruption of death. The second chapter of this book is therefore concerned with the ‘thingness’ of time. By refusing to remain fixed within one form, the speaking creatures in Old English and Anglo-Latin riddles invite human readers to rethink how our own bodies, as things among other things, may cross categories of age, role and gender over different stretches of time.