Courses

The Runes and Magic

Though this course is principally aimed at helping people to learn divination, it would be remiss of us if we did not also look at rune magic. The runes are magic and have always been used for magical purposes. In this lesson what we are seeking to do is provide an overview of topic, giving you some idea how the power of the runes can be utilized to achieve desired magical ends, and how this was done historically according to the literature. We are not encouraging you to practice rune magic though. It is a separate and very detailed field of study beyond this course, requiring considerable reading along with a detailed understanding of the runes. You should not think of embarking on rune magic until at the very least you have completed this course. Getting things wrong can be hazardous.

The ancient runemaster Egil tells a tale of being called to the bedside of a woman who was sick. There he discovered someone had carved of what-they-believed were love runes to make the woman fall in love with him, but since the person was obviously not very skilled with the runes he had chosen the runes badly. Hence it was this set of carved runes which were causing her illness which is promptly cured when Egil destroys the errant runes. Not surprisingly, Egil condemns those who do not understand what they are doing with the runes and this is a warning that holds just as true today.

Even those who are skilled in the runes are still prone to errors and misunderstandings. In his book Rune Magic, Donald Tyson includes a ritual in which the god Odin is first summoned and then commanded to serve. Anyone who knows much about Odin, and you received a fairly comprehensive introduction to him back in Lesson 2, can hardly be convinced that Odin is the type of character to be amused at being offered such a subservient role. Since an unhappy god is an unpredictable god, this is potentially a very dangerous ritual to use.

In the ancient Northern magic tradition there were essentially two different strands of magical practice

• SEIDHR - This was shamanistic in nature, involving trances and dreams to travel astrally including to the nine worlds. It has a darker side including bringing illness and death
• GALDR - Was closer in nature to ceremonial magic. It involved the use of talismans and charms, particularly those spoken aloud. Most rune magic is of this sort.

In truth, a great deal of nonsense is written about rune magic by modern authors attempting to analyse it by the standards of modern magic. This is not to say that the runes are incompatible with Wicca or modern ceremonial magic but that we should begin any examination of rune magic with the historical sources. Hence we must clearly start with the Havamal

One passage we encountered back in Lesson 4 concerned the techniques necessary for magical use of the runes. At the time we rather skirted around the issue at the time but this passage is probably subject to the greatest variation in translation and hence interpretation. We can see this if we put two translations side by side

It is worth noting that eight different techniques are listed here, as we have already seen eight is a number of great mystical significance with respect to the runes, as reflected in the three Aetts. We will now look at the techniques one by one

Cutting

This refers to the physical marking of the rune glyph. It is easy to forget that the runes come from a time before widespread literary and access to writing materials, and that therefore marking a rune was a physical process involving cutting into the raw material. Moreover how a rune glyph was marked out was a precise process rather than a matter of chance. The cuts had to be in the correct order if the rune was to be useable for magic.

Reading

Larrington speaks of "interpretation", but this is to confine the technique too heavily to divination which is not appropriate particularly given this is only the second technique and they clearly have a sequence. Aswynn better defines it as "knowing the runes and their correspondences to ensure that what was being cut .. was appropriate".

Staining

There are a number of references, including from Egil, to ancient runemaster staining the glyph with their blood when it was to be used for magic. Some modern writers suggest this was purely symbolic and red ochre, or similar coloring, could be used instead.

Testing

This one is the subject of debate but it was likely to involve an evaluation of the quality of the rune which had been marked as well as an assessment/testing of the runemaster him/herself.

Evoking

Once again interpretations vary, and some translations call this "asking" which may reflect the use of a spoken command, for this is the part of the process which transforms the glyphs from characters carved on wood or stone to full activated runes.

Blessing

Larrington and some other translators call this "sacrificing", but this should be seen in the religious usage of the word. This stage involves some form of ritual hallowing of the runes, probably dedicating them to Odin, and preparing them for imminent use.

Sending

This is a stage which will be very familiar to any modern practitioner of magic. For example the coven having raised a cone of power must then direct and release the magical energies in order to bring about the desired result. It would seem the ancient runemaster was much the same for this technique involves focussing the magical power of the runes and sending it towards the target of the spell.

Destroying

Aswynn suggests this is the runemaster giving of himself/herself to the charm, feeding it with his/her strength and energy. King however suggests that it is to do with deactivating unwanted charms in the way Egil does in the case of the sick woman. This makes more sense given its position as the last technique.

Charms

The use of single runes, or combinations of runes, as charms is well established in both the archaeology and literature of (Northern) Europe. We have already looked at the divinatory meanings of the runes and their magical meanings are closely related to these, as this example using Fehu (Feoh) illustrates

Magic is of course bi-directional so Fehu (Feoh) can be used negatively also, to deprive another of success and material comfort. Most modern rune magicians do not engage in such practices, they are however traditional and reflected in the literature. Positive magic with the runes is sometimes called "weal working", whereas negative uses are called "woe working".

Of course magic itself is a natural power and as such is no more moralistic than say gravity. It is up to us whether we apply it for good or ill. Certainly both were done in the past, but if we examine the 18 charms listed in the Havamal we find only weal working. The 12th might be negatively regarded today, since our squeamishness about death means all necromancy is seen as evil, but there is no evidence it would have been viewed like this at the time. Many of the charms are defensive and protective. Hence, rather than killing a foe, there is a charm to make his attacks ineffectual -

I know a third: in the thick of battle,
If my need be great enough,
It will blunt the edges of enemy swords,
Their weapons will make no wounds.

Though the 8 techniques of rune magic are not explicitly referred to with each charm, they can be deduced. So for example if we take the thirteenth charm.

I know a thirteenth if I throw a cup
Of water over a warrior,
He shall not fall in the fiercest battle,
Nor sink beneath the sword

Though runes are not mentioned at all here, clearly it is more than the water which is protecting the warrior. We can assume then that runic charm is marked ("cutting" and "staining ") on the cup and some form of ritual conducted ("evoking" and "blessing") before the cup is poured over the warrior ("sending").. There are several references to charms being activated by spoken or chanted commands, such as the 11th charm which only has to be chanted behind a shield to be triggered.

The precise runes utilized for any of these charms is a matter of debate. Aswynn offers her suggestions in her book, so that, for example, the protective charm mentioned above in her view requires - Pertho (Peorth), Laguz (Lagu), Berkana (Beorc) and Othila (Ethel).

Bind Runes

This is a way of combining runes to focus their magical power. Two or more runes are super-imposed on each other to form a new unique pattern. This shape is then used as a personal symbol or as a pendant/amulet. There are two main types of bind-rune:

• Those made from a person's name or initials
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• Those made from combining specific runes to reflect their qualities and manifest their power

The first type are probably the most popular today whereby a person can construct a personal symbol out of their initials or first name/surname (provided it is short). This provides a unique way of identifying oneself which can be used on personal objects, letter, as Windows wallpaper and even tattoos. However, many people are combining runes without giving thought to the consequences. As we know well, runes are not just character designs but have real magical power and we ignore this at our peril. Every time we use runic designs we have to be aware of the powers and qualities of those runes. Hence, even if your initials are N.H., we, at the Rune School, would not recommend you construct yourself a bind-rune by combining Naudhiz (Nyd) and Hagalaz (Haegl), and certainly not if you want a quiet peaceful life!

Arguably then, all bind-runes are really of the second type, where the combining of runes produces magical outcomes. Runes are combined depending on the result that is desired. For example, let us imagine someone wishes to show courage and strength combined with resilience and good judgement. This could be achieved by creating a bind-rune which merged Uruz (Ur) with Tiwaz (Tir). Used as a pendant this bind-rune would enable these two runes to manifest their properties in the wearer's life.

In a bind-rune, the different runes should be combined and super-imposed to produce a harmonious design which is pleasing to the eye and has a rough symmetry. It is here many modern bind-runes fall down badly:

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As the ghastly mess above illustrates there is more to the production of a bind-rune than slapping one rune on top of another. Here is a far superior bind-rune designed for the Rune School by Oswald the Runemaker. It utilizes the Mannaz (Man), Gebo (Gyfu) and Ansuz (Os) runes

Serious thought needs to be given to the outcome that is required and the runes which will produce it. The runes have to be chosen with great care and potential side effects recognized. Relying upon bind-runes from the web or from books is no guarantee or success or safety. Here are just some of the myths about bind-runes which you may encounter

• It doesn't matter which runes you use as long as you are clear about what you want
• If you get the runes wrong in a bind-rune nothing will happen
• Nothing bad can happen to you as a result of using bind-runes

In Kenneth Meadows's books Rune Power he includes a bind-rune which can be used to preserve an existing relationship. This rune is formed by combining Gebo (Gyfu) with Isa (Is). From Gebo (Gyfu) we get the idea of partnerships, sharing etc, and from Isa (Is) comes the preservative power of ice. This at least is the theory but we would not advise you to try it. It only takes a moment's reflection to realize that one of the overwhelming qualities of ice, and the Isa (Is) rune, is cold. Is it wise then to subject your relationship to Isa (Is) 's icy grip? Far from preserving your relationship this rune runs the risk of cooling the passion and so bringing things to a premature conclusion. That this is a published bind-rune should teach you to treat all published material on rune magic critically, evaluating it as you read. It should also act as a warning against hastily rushing into the creation of your own bind-runes.

Using bind-runes to produce a desired result requires the correct selection of component runes. If you chose the wrong runes there will still be a result, just not the one you intended.

Conclusion

Rune magic is a fascinating field of study but not one to be embarked on casually. It is not without its dangers as well as its joys. Much modern rune magic is a discovery of the ancient ways using literary sources such as the Havamal as a guide. While we should always question as we read, this is an area where it is not safe to assume that someone is correct simply because they give the impression of knowing what they are talking about.

You have completed the lesson. Read it as many times as you need to in order to feel you understand it. Then return here for:
Lesson 10 - Comprehension Tests, Reading and Further Exercises

Please ensure you complete these exercises before moving on to the next lesson.