Heather Raven
March 24, 2003
Runes have long been used as important symbols in the past: as an actual alphabet and throughout time in magick and divination. These symbols are Norse in origin, spanning back to Northern Italic and Runic-Germanic alphabets. The alphabets have been used by the tribes of Iceland, Sweden, Norway, Denmark, the British Isles, and Northern Germany.(1) There is much history pertaining to the meanings of each rune and its Norse religious background or mythology. The history of the runes will be discussed as well as the meaning of the alphabet called the ‘Futhark’ and its runes. Divination usage and methods will also be covered near the end of this paper. These methods have spanned the centuries of rune use and are still in practice today, not as a fortune telling practice but as an “oracle from which one seeks advice.”(2)
The ancient runic alphabet dates as far back as 100 B.C.E and was used up until about 1600 C.E. The symbols were used frequently on stones, spears and knives. The stones were usually resurrected in commemoration of fallen warriors or outstanding warriors in battle. Many of the standing stones in the aforementioned countries have been seen inscribed with runes in a “curious, rather angular script”(3) with the most number of stones found in Sweden. Four times as many stones are found in Sweden than from the rest of the Germanic world put together.(4) Because runes were used at this time as an actual written language, the stones tell accounts of the changing history in a certain area. In Sweden, some rune stones have been read that show the “important changes Christianity brought about in the social life of the Viking Age [beginning 800 A.D.].”(5) One important change was the burial law the church implemented, stating that the dead must be buried in a church graveyard rather than on the homestead where their ancestors lie. This change away from historical custom seems to contradict the runes which are rich in history and mythology. This mythology forms a basis for the three main alphabets of the runes.
As the tribes passed on the runic written language, the form changed slightly with the addition or subtraction of certain symbols. The three main alphabets are the Elder Futhark, the Anglo-Saxon Futhorc, and the Younger (Scandinavian) Futhark. Each alphabet was found in a different area and, as Halvorsen states, the alphabets are very similar because of the migration of peoples from the east to the west. The customs as well as the written languages were carried over from tribe to tribe. Each Futhark has at least sixteen common symbols, the first six symbols spelling the name ’Futhark.’ The least number of symbols is found in the Younger Futhark where the Scandinavian tribes incorporated some symbols to have several different sounds when spoken, which simplified the alphabet. The Elder Futhark and Anglo-Saxon Futhorc both have twenty-four symbols but some symbols differ between the alphabets. The Elder Futhark is the oldest alphabet and it is thought that all other variations came from this form of the runes. This is likely why it tends to be the most commonly used alphabet for magick rituals and divinations. Runes are used in magick and divination because they each have their own meaning, as well as combining to form a language.
The Elder Futhark will be the alphabet dealt with from this point onward because it is the ‘original’ runic alphabet and the symbols are most commonly used in divination.(6) Each symbol has its own meaning. For example, the first three runes in the Futhark are fehu, uruz, and thurisaz. These names are actual words in the Germanic language meaning ‘cattle,’ ‘aurochs,’ and ‘giant.’(7) The three other symbols, which comprise the name Futhark, are ansuz, raidho, and kenaz meaning ‘god,’ ‘journey,’ and ‘torch’ respectively. These six symbols are common in all three versions of the Futhark; however, in the Anglo-Saxon Futhorc, three of the symbols look different but have the same meanings as in the other two Futharks. “Each character can be associated with a deity, one of the nine worlds, a mood, an action, a season or some other aspect of northern life, belief and thought.”(8)
Because each rune is related to a certain aspect, as mentioned above, all the runes are divided into three sections called aettir. Each aett has eight runes belonging to it; this is usually shown as the three rows of runes divided in pictures or texts. The three aettir are called Freyja’s Aett, Heimdall’s Aett, and Tyr’s Aett. These are Norse god’s names from mythology. The three sections relate to the nurturer, warrior, and priest/king. The nurturer rules over love, happiness, life, and enjoyment; the warrior is concerned with money, victory, power, success, and achievement; the priest/king is associated with justice, atonement, order, understanding, spiritual achievement, and political issues.(9) These divisions are important, especially in divining, because the runes found in each section hold different meanings when their god’s influence is taken into consideration. For example, the torch in the first aett is like fire found around home whereas the sun in the second aett is like fire seen from battle on a larger scale. Both runes are similar because they deal with fire, but they are both interpreted differently given what aett they are found in. This is why the religious aspect of the runes is important when interpreting what the runes say when divining. The individual definition of each symbol as well as its influence from the god must be included in a reading of the runes; making these symbols not only scripture, but magickal scripture.
Rune magick varies slightly from rune divinations because it is used to directly enforce the person’s will to achieve their desired goal. For example, certain runes could be used on a talisman that the person would wear to give himself/herself courage during a battle. This type of magick is called making a rune script. The act of writing the symbols on an object is a magickal act and, when worn, will give their magick to the wearer. Similar to rune scripts are bindrunes. This is when two or more runes are bound together, superimposed on one another or joined in another way, like at the stem of the symbol. When the symbols are joined at the stem, they usually form a wheel, called a runic sigel. The bindrunes are similar to the scripts but take up less room, or reduce the number of runes used to a more magickal number on the object or talisman. Inscriptions with runes are used when something is made. The person can inscribe their name in runes on the object, therefore empowering the object with their name. This act magickally connects the maker with the object, making it a more powerful tool for magickal spells or divinations. Most often, the objects on which the runes were inscribed were pieces of yew wood, making them easy to burn which traditionally ‘sent off’ a spell.(10) The burning of an object is used for immediate results while talismans are used for more of a long-term magick. Talismans are usually made of a material that can be easily carved or written on, and also worn. These magickal methods are slightly different than how runes are used for divinations.
Divinations generally use already prepared rune stones or rune cards. The runes could also be carved on small pieces of wood similar to the size of rune stones, or on twigs or sticks, the materials used by Norseman of the past. Wood is easily carved and the “Germanic men would [usually] carry a knife at their belt.”(11) The stones are carried in a pouch and in some divinations, the stones are scattered onto a marked or unmarked cloth and in other divinations the stones are drawn out of the bag and set in a specific pattern. With either method of divination, Halvorsen is quick to assert that runecasting is not fortune telling. The carrying pouch and its symbols are supposed to represent the whole universe and the casting works “deeply with the subconscious.” This results in the subconscious drawing the runes from the bag rather than a random draw. The subconscious is able to direct the mind into choosing the runes that relate to the problem or question at hand, in order for proper interpretation. The “runecaster does not see the future…[but] examines cause and effect and points out a likely outcome.”(12)
Some methods of divinations or runecasting are in a spread form or a simple scattering. The spreads include the drawing of runes from the pouch. One-Rune draw is the simplest form of runecasting where one rune is drawn from the pouch after a question or problem is introduced. The answer to the question may be a simple yes or no, or there may be a conditional response depending on what rune is drawn. This method provides a quick answer to a problem. A common casting is the Three-Rune draw, otherwise called The Norns (Norse goddesses of fate). Three runes are drawn and set face up in a row. The first rune represents the first Norn and the past of the situation. The second rune is the second Norn of the present situation. The third rune is the third Norn of the future, representing the fate of the individual or the end result of a current situation or problem. A similar cast to The Norns is the ‘Cross of Thor’ described by Ann Moura. This spread involves five runes with three laid in a row and one above and below the row. The runes are read in a clockwise direction from the 6 o’clock position with the middle rune being read last. The runes represent the general situation, obstacles, helpful influences, immediate outcome, and long-term results respectively.
Another popular cast, one that is more complicated, is the Nine-Rune cast. This cast gives a “detailed overview of the person’s situation…insight into where they are in terms of their spiritual path, and clarifying the options and possible outcomes available to them.”(13) Nine runes are drawn from the pouch and scattered on the floor or a cloth. Read the runes which land face up first, the runes landing closest to the center are the most important and runes landing further away are less important. After the face up runes are read, flip over the other runes and interpret them. These runes represent outside or future influences and could also point to a possible outcome to the problem or situation. Runes landing close to one another compliment each other and runes landing opposite of each other are opposing influences. With the Nine-Rune draw, the runecaster must look for patterns and interpret accordingly. There are also other spreads that runecasters commonly use but the four casts mentioned above are the most common.
The application of rune magick is a very useful tool in magickal arts; the runes are steeped in history and show the true power of magick in words and symbols. They can be used for everyday magick, ritual magick, and complicated spells. There are many variations in how runes can be used to suit anyone’s lifestyles and purposes. The history of the runes has been outlined with a historical look at how the alphabets formed and shifted form. The meanings of the runes in the Elder Futhark have been covered as well as the significance of where the runes are located in the Futhark. Rune magick and divination, method and practice, has been discussed as well as what the magick and divination accomplish. Runes are a popular and effective form of divination when used correctly and properly, with the appropriate amount of respect for the power behind the ancient runes.
Appendix A: Elder Futhark Runes
1) Halvorsen, Ingrid. Runes, Alphabet of Mystery. 1998 – 2002. 23 March 2003. http://sunnyway.com/runes/index.html. “Introduction to Runes.”
2) Halvorsen, Ingrid. Runes, Alphabet of Mystery. 1998 – 2002. 23 March 2003. http://sunnyway.com/runes/index.html. “Introduction to Runes.”
3) Page, R.I. Reading the Past: Runes. University of California Press/British Museum, Berkeley and Los Angeles, California, 1987. Page 6.
4) Jansson, Sven B.F. Translated by Peter G. Foote. The Runes of Sweden. The Bedminster Press, New York, 1962. Page 5.
5) Jansson, Sven B.F. Translated by Peter G. Foote. The Runes of Sweden. The Bedminster Press, New York, 1962. Page 99.
6) See Appendix A for Elder Futhark runes and their meanings.
7) Smith, Jennifer. The Runic Journey. 1996 – 2002. 23 March 2003. http://www.tarahill.com/runes/index.html. “What are Runes?”
8) Harvey, Graham. Contemporary Paganism: Listening People, Speaking Earth. New York University Press, Washington Square, New York. 1997. Page 61.
9) Cooper, D. Jason. Esoteric Rune Magic. Llewellyn Publications, St. Paul, Minnesota, 1994. Pages 48-63. Found via Halvorsen’s webpage under, “The Aettir in Magick.”
10) Smith, Jennifer. The Runic Journey. 1996 – 2002. 23 March 2003. http://www.tarahill.com/runes/index.html. “Rune Magic.”
11) Page, R.I. Reading the Past: Runes. University of California Press/British Museum, Berkeley and Los Angeles, California, 1987. Page 8.
12) Halvorsen, Ingrid. Runes, Alphabet of Mystery. 1998 – 2002. 23 March 2003. http://sunnyway.com/runes/index.html. “Runecasting techniques.”
13) Smith, Jennifer. The Runic Journey. 1996 – 2002. 23 March 2003. http://www.tarahill.com/runes/index.html. “Runic Divination.”
