Eolhx is the letters “x” or “z”
Anglo-Saxon Rune Poem (from ragweedforge.com)
The Eolh-sedge is mostly to be found in a marsh;
it grows in the water and makes a ghastly wound,covering with blood every warrior who touches it
Anglo-Saxon Rune Poem (from ragweedforge.com)
The ash is exceedingly high and precious to men.
With its sturdy trunk it offers a stubborn resistance,though attacked by many a man
Aesc reversed denotes that the pure force of the Upper World is turned downward, flowing into the worlds below. In the sense that it is a symbol of the primal substance, often called aether, prima materia, azoth, or spirit, it isn’t free flowing and purely available, but instead is grounded into the world of substance. It’s downward flow is vitalizing and purifying existence. In a sense, it is fortunate if you turn your focus towards the material world and engage with it as an expression of the immanent divine. It is there that the energy is abundant, and in connecting with it, you can fill yourself today.
A comment made on a post has been floating around in my head as perhaps something I should blog about. So here I go.
When making your own set of runes (main for divination purposes) there are a few considerations that go with it. To me, I see them as:
Material
Coloring
Finish
There are many materials you could make runes in. From a historical perspective, the main materials would be wood, metal, bone and stone. The modern perspective opens up that a little by including in clay, plastic, and precious stones. Each has their users, their proponents and their opponents. I myself chose wood.
When it comes to wood, lore-based information indicates a fruiting tree (so anything that bears fruit, including nuts). But, in this day and age, where there is a multitude of wood available, even to the amateur wood carver making his own set of runes, you might want to visit a specialty woodshop and see what is available. When I did this, I choose a piece of rosewood. It doesn’t produce fruit (at least nothing edible) although it is known being rich with volatile oils, and can be steam distilled to release them. As I was working with it, I realized why it was called rosewood. One of them is that, when the wood is freshly worked, it’s pink. The other one is that there is a faint odor that is realized from the wood, that is vaguely floral and rose-like. I really quite enjoyed it.
I did make a set before this one, with simple basswood that I purchased at an art supply store. The basswood is excellent to learn on, as it is very forgiving and easy to work with. The rosewood, well, not so much. Fortunately, I had already done it once before, so I was somewhat prepared for the experience. That is one of the lessons I found with wood. Depending upon the wood, carving can be very easy, or challenging. If you want to know about the kinds of wood you can choose from, I have found an internet search to be a font of information. You could also burn them into the wood as well, but I find that leaves out the option of coloring them later.
Stone is plentiful and readily available medium. While historically, stone was reserved for marking important sites or memorials, I have met quite a few people with stone runes, usually the rune being painted on. One was even made of small river pebbles, with the runes sharpied on. They were quite nice, and very durable. You could also get larger stones used in gardening, and then paint or mark runes on them. If you really wanted to develop a unique skill, try stone carving. There are even simple power tools that can do this, but they need to be handled with skill and safety.
Bone is also a good medium and traditional. While I have never personally seen a bone set, I have some listed for sale online, and suggested it to others. Finding bone that you can cut and carve, well I am not very sure where to get that. If you had a connection with someone perhaps with a farm, or in a slaughterhouse, you might try getting a bone. A good consideration is the animal that it is taken from.
Metal, while a good idea, is also not the easiest of materials to work with. Having taken a jewelry class, you will need a great deal of specialized equipment to make a decent working set. It will also way as much as a role of quarters. Depending upon the metal, it might also cost you a great sum of money as well, as silver is rather expensive, and if you want a gold one, well, um yeah. You might look into stainless steel, or copper or brass, but keep in mind that you might need to clean them periodically to keep oxidation off, although an oxidized copper rune set might be very aesthetically pleasing.
Clay is readily available and using some modern version, you might create some really nice runes, all in the safety of your own home. If you are taking a ceramics course, you could even create something really spectacular with a kiln and some glaze, but that can be hard to come by. The only problem I have with clay/ceramic is fragility. The first set of runes I had was ceramic. They were very nice. Because I took them everywhere, and used them fairly often, they had a tendency, when exposed to certain stresses to break. I would be as gentle as I could, but even then, sometimes, it would break. So, if you aren’t going to be traveling with it, and will keep it in a padded container, ceramic/clay can be a very nice medium.
I have seen plastic “runes” of other types. I have never seen one made of the runes used in Scandinavian countries. I am not ever sure where you could get plastic to make those types of runes. You would probably have to buy them.
The final type is crystal. This is much like stone, except for the structure of the crystal itself, which you might have to consider if you are carving into it. It would also require skill and specific instruments to carve it. Unlike some stone, it does not lone itself well to sharpie or paint unless you have already carved out the area. Most of these are usually going to be store bought.
After the choice of medium, it is a choice of how to and what to color your runes. You may choose not to color them at all, but I have found that by using a color, it makes the runes vivid and easily seen, especially when working with natural materials. The traditional color to use is shades of red, generally darker. The most traditional coloring was blood, which has a distinctive brown-red hue when it dries. Other traditional pigments I have read about are red ochre (a type of mineral) alder sap (which is also red) and any other natural red pigment. You could also just use paint. As you can see, red is the traditional color used for runes. That is the color I used, and I highly recommend it. I have read that one could use blue, and in Edred Thorsson’s books, he give color values for each rune. You could color each rune a different color, given those values, or any other color value that you might determine, from other texts, or personal insight. Most ceramic runes I have seen were colored red, while the precious stone runes typically used a metallic pigment or leaf to color in the carvings. If you are using paint or liquid pigments, you could add essential oils, drops of fluid condenser or personal concerns, to add power or special connection to the runes.
The final question is finish. With some mediums, that will be an automatic step, namely clay/ceramic and metal. It is required to color the runes to make them stand out. The only time it would not be needed for clay is when you are using the kind you can bake at home in your oven at low tempatures, which do not require a glaze. But you might want to give it a finish anyway, afterwards, just to seal it. With wood, you don’t need to seal it, but I found that even a clear seal changes the appearance of the wood dramatically, and also makes the rune stand out more (especially in red). It also gives it a very nice finish that gives it a completed look. Stone does not necessarily need a finish, and neither does crystal, except perhaps over the painted or inked on rune, although if you are using a sharpie on granite, it will be fairly enduring even without it.
Once you have completed creating the rune set, you might wish to consecrate it. I personally find that the process of carving, coloring, and finishing actually consecrates it quite well. Once the finish dried, I would then go back, and chant/sing the name of each rune, placing them in the order given by the aettirs or in other symbolic arrangements, perhaps in an eight-pointed star, or a circle with the runes in the circumference. You could also use any of the methods recommended by other rune authors to consecrate and empower/awaken your runes.
Khalk is the letter K
There is no rune poem for Khalk. It is a Northumbrian Rune.
Khalk reversed, the overturned cup. There is no point in crying over spilled dreams. You can’t keep them contained, inside all the time, Eventually they need to pour out, and be tested, and worked on and either cast aside, altered, or made manifest. But then you can pick the cup back up, and fill it up again, with something new.
I just recently came across Odin’s Gateways, while taking a peek at my local occult shop’s section on runes. As the owner is always staying abreast of new books, she also knows how to tempt me with new things as well.
To judge a book by it’s cover, first of all, I have to say, it looks very nice. The image of ravens in flight in front of a large tree, while behind them are small runes, hiding in the leaves, branches, trunk and root of the tree is very nice.
It is a short book, approximately 181 pages of text, divided into four sections, based upon phrases from the Havamal (the sayings of the high one) dealing with the runes. The phrases she uses are “do you how to ask?” (for the first section) “do you know how to interpret?” for the second section and “do you know how to carve?” for the third section. The fourth section is “Do you how to cast?. Each of the sections connects with information that is related to those questions.
The first section, “Do you know how to ask?”, deals with cultural lore, both historical and contemporary, and the cosmological underpinnings of the runes. The Havamal, Eddas, Gods, the roman history of Tacitus, contemporary uses, and the various worlds of the Northern Tradition and the spiritual inhabitants of each, from Asgard to Hel are all noted related to the reader. I found this section to be the most pleasurable, as it relates what can be very dense and challenging information, without overwhelming the reader. It also encourages and provokes the reader to seek out more and come into their own. It also shares some of the debates that surround runes in the contemporary use, and shows the various traditions of people who use them, from Asatru, to the Rune Gild, and the New Age movement. Over all I would say the first section is one the best, as it makes something that can be very dense and daunting, approachable, but definitely doesn’t leave you as though feeling you need to be in the author’s side, but able to form your own opinion and approach.
The second section “Do you know how to interpret?” introduces the reader to each rune in the Elder Futhark, and also establishes the connection of Odin with the runes. Each rune is given a few pages to introduce it conceptually. My only, and totally personal, comment is that her reduction of runes and gods to mechanistic energy currents or psychological states. While I suppose that might be useful to enter into the information for a neophyte, it does an injustice to the gods and runes. In reading the book, it does not seem that Ms Gerrard has this viewpoint personally, but in order to walk a safe line of acceptability, she has promoted that perspective. I did find some of her personal interpretations of runes interesting, however as while there was some difference from my own, I would say most of the difference comes from language expression of the experience of each rune.
“Do you know how to carve?” was probably the shortest, but also the most practical, as it contained the most advice when it came to getting and using your own set of runes. Having carved my own rune set for divination, I can say, what Ms Gerrard informs people with is almost identical to what I would say.
In “Do you know how to cast” she gives introduction to the use of runes and magic, through divination, taufr (talismans and bindrunes) and galdr. This section I had the most mixed response to. In the chapters dealing with divination, I actually had to say I enjoyed that the most. She talked about different methods (casting vs layouts) and also gave very practical and useful delineations, which work for either method. My most favorite was the “To Do List” reading. A symbol division of 4, in which areas are a cross section of urgency and important can give a lot of information that can be a great opening for a reading, especially when a client has a lot of questions and is unsure where to ask. She also explores the idea of reversing or not reversing runes, which is a common subject among all types of readers. Interestingly enough, while I do read runes in reverse, I don’t read Tarot that way. For me it has more to do with numerical statistics then anything, but I can be a necessary decision, especially if you start reading professionally.
After Divination, Ms Gerrard focuses on magic. I have say, I was not so impressed with this section. While I do find her example of secret bindrunes using a simple 8 point star pattern of lines (imitating the Aegishjalmur design) her drawings with it leaving something to be desire, mainly an artistic and aesthetic touch. While they can be effective, I do just like it when it shows more thought and effort then just a few lines on a point. Also, using only one line and imagining that designation of where they locate leaves a lot open to interpretation. How do you know if you are using the right bindrune? I also found one statement, which I did not agree with at all. When you are creating bindrunes, especially in groupings large then 3, the uniting of lines will create the appearance of others runes. Ms Gerrard indicates that you should avoid that, as those runes are “hijacking” the bindrune. I definitely disagree with that, as in most cases I have found that those additional runes are usually runes that inspire harmony, and so to me, are harmonizing the spiritual forces that the runes symbolize. She also mentions Isa, especially when using runes like Cenaz or Jera. In variant Futharks used by other Northern Tradition root cultures, Jera and Cenaz have the upright line that marks Isa, and it seemed that Ms Gerrard overlooked that. I find that in creating bindrunes for taufr is where the art enters into the art and practice of magic, especially with runes. While for a beginner it can be helpful to keep the runes distinct, if you have completed the two year process of working with runes, I think allowing for personal aesthetics is a benefit.
There is a difference between galdr (magical incantations) and the galdr indicated by Ms Gerrard. While the names of rune can be used as galdr when working with a solo rune, I find that when combining runes, or doing galdr for bindrune or taufr, more then just repeating the names of runes is called for. Just doing the rune names is more specificall rungaldr (Rune Galdr). When it comes to doing magic, this is another example where the consideration of the magic and art comes in. Poetry, a developed seed chant, or a way to vocalize the combined power of the bindrune would be better then just chanting/singing a single rune name in succession with others.
Over all, I think Odin’s Gateways would be a fine book for any beginner, and a decent book to add and read to any runemal’s personal library.
Ior is the dipthong “io”
Anglo-Saxon Rune Poem (From ragweedforge.com)
Ior is a river fish and yet it always feeds on land;
it has a fair abode encompassed by water, where it lives in happiness
Ior is the rune of boundaries, liminality and happiness. In the midst of this week of anxiety, we are reminded that within us is happiness. Joy is fleeting, an experience of pleasure based upon external values, where money, food and peace in the home leave us free from momentary worry. Ior, as a gamarunar, goes beyond those things, breaking the boundaries of external value, and showing that by being fluid in a situation we can find lasting internal happiness.
It is my stance that happiness is not an emotion, but a state of being. This is partly based upon the dictionary definition of happy and happiness. It’s secondary meaning is an emotion, but it’s primary is a state of being, once gained, never truly falls away, and is not based on external factors. Even in great loss, once can be happy, and thus find opportunities to express joy, even if that joy is only at the sense that you have survived.
So, I am not sure who did it first, but, for some reason, every book writer on runes out there seems to give “cattle” (as in cows) as the meaning for Feoh. A closer meaning would be chattel (a unit of personal property), which is related to the word capital (as in money). I don’t know who started this trend, but if I could travel back in time to correct it, I would.
It’s not cattle. All the rune poems give the meaning of “Wealth.” Wealth first. Cattle as a symbol of wealth, sure, but it is secondary to “Wealth.” Wealth can be gold. It can be wheat. It can be the GNP of a country. It can be the annual dividend of stockholder. It can be a fistful of bills. It could mean the head of cattle that you own as a wealthy rancher and raiser of livestock.
If you want cows go to Ur, the auroch aka Bos Primigenius. That is cattle.
Teiwaz is the letter T
Anglo-Saxon Rune Poem (from ragweedforge.com)
Tiewaz is a guiding star; well does it keep faith with princes;
it is ever on its course over the mists of night and never fails.
Tiewaz is the rune of wisdom, judgement and integrity. The name I have given is a variation on a name of one of the God’s of the Aesir, Tiw (or Tyr) who was a god of judgement, but also law, and integrity. In the rune poem, Tiewaz is also associated with the Pole Star, an excellent image for direction, wisdom and integrity.
Tiewaz indicates that wisdom needs to applied in your actions today, as well as that wisdom might be coming to you. It also shows that need for judgement, and that by making decisions, you might be able to clear the proverbial path before you, and walk it without obscurity.
Tiewaz as a rune makes it’s appearance often on weapons, especially swords when it has been engraved. It is theorized that it was a magical symbol that empowered the sword so the wielder would be victorious in battle, helping him to strike true as he fought.
Ear is the dipthong “ea”
Anglo-Saxon Rune Poem (from ragweedforge.com)
The grave is horrible to every knight,
when the corpse quickly begins to cooland is laid in the bosom of the dark earth.Prosperity declines, happiness passes awayand covenants are broken
The divination for June 2010 indicates Ear reversed. Ear reversed shows that the influence of Ear (the slow acting force of decay and corrosion) has been temporarily halted. While contemplating this in my journal this morning, I came to two conclusions.
1) On one hand it can be seen as something that is being held onto and maintained past it’s time of usefulness or relevance. Something about you is just being held onto, when it really needs to be let go. Since it is for a whole month, it might be something that have attached a great deal of importance to, and need to release by degrees. It might also be a multitude of lesser things. An extreme image of this influence that comes to mind is “Hoarding.”
2) It could also be a stabilizing force. By holding the decaying force in abeyance, it allows for things to slowly build up, and become stronger and more durable. It is a moment of rest, and also of healing and recovery, before the process begins anew, allow the stronger to establish itself so that things don’t collapse as the weaker elements are purged away.
I am not terribly sure which it is, but there is no reason why it could not be both exercising their influence.