There are two strong reasons as to why our ancestors at one time viewed runes as being magical and containing magical strengths or powers. The first reason is the word rune itself. Rune is said to translate as meaning secret or mystery, which is very similar to the word occult, which means hidden. So the secrets or mysteries that surround runes was probably the power that was contained within them, the power that their users worked to discover and harness and use. The second, and probably the most obvious reason is, that to the practitioners of ancient Germanic Heathenism, runes were discovered and given to mankind by the god Woden/Odin. Without doubt the ancient Heathens held Woden in the highest of regard for his knowledge of magic and his wisdom of knowing all things. And if runes were deemed to have come from a |
answers to the questions they sought. And the answers that they did receive may have been seen to come from Woden himself. An Anglo-Saxon example that could contain this very connection between Woden and runes is found in the Nine Herbs Charm. In it we read: These nine have power against nine poisons. A worm came crawling, it bit a man. Then Woden took nine glory twigs, Smote the adder so that it split into nine Translation from Anglo-Saxon Verse Charms, Maxims and Heroic Legends by Louis J Rodrigues The glory twigs that Woden brandishes are believed by many to be twigs that have the runic character that corresponds to the initial letter of each of the nine herbs carved upon them. If this is true, then this is a perfect example of man using not just the power of runes to heal, but Woden's ability to heal the sick through his or their knowledge of rune magic. But what other examples is there to show that our ancestors saw runes as containing magical properties that in ways could help or aid them?, well there are several. In Norse myth it is said that if a certain charm is spoken or recited then the chains that hold him prisoner will come loose, enabling him to escape. This is kind of magic or knowledge that is found, and is very similar, to a story related by the Venerable Bede in his Ecclesiastical History of the English Nation about the battles between the Christian Northumbrians and the Heathen Mercians of ancient England. He tells us: "In the aforesaid battle, wherein Elfwin, the king's brother, was killed, a memorable fact is known to have happened, which I think ought not to be passed by in silence, for the relation of the same will conduce to the salvation of many. In that battle, one Imma, a youth belonging to the king, was left as dead, and having lain so all that day and the next night among the dead bodies, at length he came to himself, and sitting, bound up his wounds in the best way he could. Then having rested awhile, he stood up, and began to go off to seek some friends that might take care of him; but in so doing he was discovered and taken by some of the enemy's army, and carried before their lord, who was an earl belonging to King Ethelred. Being asked by him who he was, and fearing to own himself a soldier, he answered, "He was a peasant, poor and married, and that he came to the army with others to bring Provisions to the soldiers." The earl entertained him, and ordered his wounds to be dressed; and when he began to recover, to prevent his escaping, he ordered him to be bound; but that could not be performed, for as soon as they that bound him were gone, his bonds were all loosened. He had a brother called Tunna, who was a priest and abbot of a monastery in the city which from him is still called , Tunnacester. Hearing that his brother had been killed in the fight, he went to see whether he could find his body; and finding another very like him in all respects, Concluding it to be his, he carried the same to his monastery, and buried it honourably, and took care often to say masses for the absolution of his soul; the celebration Whereof occasioned what I have said, that none could bind him but he was presently loosed again. In the meantime, the earl that kept him was amazed, and began to inquire Why he could not be bound; whether he had any spells about him, as are spoken of in fabulous stories. He answered, "He knew nothing of those contrivances; but I have," said he, "a brother who is a priest in my country, and I know that he, supposing me to be killed, causes masses to be said for me; and if I were now in the other life, my soul there, through his intercession, would be delivered from pain." Imma, the youth who was captured and bound in the story told to us, was a Christian, and his captors were Heathens, or in the words of the Venerable Bede, ignorant Heathens. And although it is the captured Christian Imma who is seen to be breaking his bonds at will, it is the Heathens who are amazed at this fact and ask him "Why he could not be bound; whether he had any spells about him, as are spoken of in fabulous stories." And to give a better description concerning the translations between Latin, Old English and modern English concerning Bede's story, I quote from Looking For the Lost Gods of England by Kathleen Herbert. Kathleen relates the following: 'Bede was writing for Latin scholars and kept his style pure of barbarisms. He used words meaning 'loosening, freeing, untying letters', the phrase is given in Leo Sherley-Price's translation as 'written charms'. When Bede's Historia Ecclesiastica Gentis Anglorum was turned into Old English, the Mercian chief's question was put into words that show exactly what he and his men had in mind: "hwæðer he þa alysendlecan rune cuðe and þa stafas mid him awritene hæfde" or "whether he knew loosening runes and had the carved staves with him." Bede had no intention of advertising the power and practical efficiency of runes. He called the stories that were told about them 'fabulae', fables. In his tale, the captive had a brother who was a Christian priest. Believing Imma to be dead, he was saying masses to free his soul from torment. As he was not dead, his body was being set free as the next best favour. However, the Mercians first thought when hearing about fetters that seemingly unchained themselves, was not 'masses' but 'loosening runes'. Quoted from Looking for the Lost Gods of England By Kathleen Herbert So in both Norse and Anglo-Saxon myth we have surviving examples of the power and magic that was believed to release a captive from chains and bonds at will. And although in the Norse example there is no outright evidence to show that runes were used for this purpose, from our Anglo-Saxon one it seems that the Heathens believed that this act was achievable through the use of rune magic. Another example that could show the magical use of runes, that were possibly used for protection, is in the form of two surviving examples that may be linked, one archaeological and one literary. The archaeological example is Frisian, a piece of wood upon which runes have been carved to form, what some have called, a 'magic wand'. Whilst the other is the Anglo-Saxon Journey Charm. And although these two have no concrete evidence to link them, it is possible that they may have some form of connection. The Frisian 'wand' has runes carved upon it which are said to read 'Always carry this yew, There is power in it. I am carried' (Runelore - Edred Thorsson). So it seems that this wand was to be carried by an individual for what could possibly be as a means of protection. And the link that could connect the wand to the Anglo-Saxon Journey Charm, is that at the start of the charm we read the following: I encircle myself with this rod and entrust myself to god's grace, Against a sore stitch, against the sore bite, Against the grim dread, Against the great fear that is loathsome to everyone, And against all evil that enters the land. A victory charm I sing, a victory rod I bear Word-victory, work-victory. May they avail me. In the beginning we see clearly that this charm was to be used and recited as a means of protection against all evils throughout the land. And the protection comes from two sources, the charm itself 'A victory charm I sing' and the use of some form of rod that is to be carried by the traveller 'a victory rod I bear'. Although no evidence to strongly suggest it, could it not be that the Frisian rune wand, which is to be carried by an individual, and the 'victory rod' of the Anglo-Saxon Journey Charm, again to be carried by an individual, are in some way related, or at the very least share in a similar use of magic for protection. For as we already know the Anglo-Saxon runic script is sometimes referred to as Anglo-Frisian rather than just Anglo-Saxon, because rune finds in both Frisia and England are extremely similar, showing that the Anglo-Saxons and Frisians may have shared in a runic culture that was very much the same. So at the very least there certainly are links between the Anglo-Saxons and Frisians regarding runes. We have many archaeological finds in England and on the European mainland showing runes carved upon weapons that may have been done as a means of giving it power or strength, and in some instances possibly the power of a god. This can be seen on weapons that bear the Tiw rune. Tiw was of course the god of war, and to carve his runic symbol upon one's sword or spear would seem most appropriate if that individual wished to gain Tiw's protection or aid in battle. We even have examples of runes carved on swords that describe to us the swords name. One such find has a name that has been translated as augmenter of sorrow runicly carved upon it. A famous example showing runes, not carved, but beautifully inlaid decorating a weapon can be seen with the Thames Scramasax. This object was found in the river Thames in the 19th |
century, and has been dated to approximately the 9th century. The Thames scramasax is basically a single edged short sword or knife, but what sets this apart from other scramasax discoveries is that this one was decorated with an entire Anglo-Saxon futhorc, said to be the only complete futhorc or futhark ever found anywhere in Europe. It is possible that the futhorc was carved purely as a means of decoration, but the futhorc could have been used as a way of giving the scramasax some form of power or strength through the runic inscription, which as we already know was done frequently with other weapons. It is also possible that the scramasax was deliberatly thrown into the river Thames as an offering, a ritual that was widespread amongst many pre-Christian Europeans. Runes certainly were very important to our Heathen ancestors. To them they were gifts from Woden that contained magic and power that could be used and harnessed in various ways to achieve many things. |
answers to the questions they sought. And the answers that they did receive may have been seen to come from Woden himself. An Anglo-Saxon example that could contain this very connection between Woden and runes is found in the Nine Herbs Charm. In it we read: These nine have power against nine poisons. A worm came crawling, it bit a man. Then Woden took nine glory twigs, Smote the adder so that it split into nine Translation from Anglo-Saxon Verse Charms, Maxims and Heroic Legends by Louis J Rodrigues The glory twigs that Woden brandishes are believed by many to be twigs that have the runic character that corresponds to the initial letter of each of the nine herbs carved upon them. If this is true, then this is a perfect example of man using not just the power of runes to heal, but Woden's ability to heal the sick through his or their knowledge of rune magic. But what other examples is there to show that our ancestors saw runes as containing magical properties that in ways could help or aid them?, well there are several. In Norse myth it is said that if a certain charm is spoken or recited then the chains that hold him prisoner will come loose, enabling him to escape. This is kind of magic or knowledge that is found, and is very similar, to a story related by the Venerable Bede in his Ecclesiastical History of the English Nation about the battles between the Christian Northumbrians and the Heathen Mercians of ancient England. He tells us: "In the aforesaid battle, wherein Elfwin, the king's brother, was killed, a memorable fact is known to have happened, which I think ought not to be passed by in silence, for the relation of the same will conduce to the salvation of many. In that battle, one Imma, a youth belonging to the king, was left as dead, and having lain so all that day and the next night among the dead bodies, at length he came to himself, and sitting, bound up his wounds in the best way he could. Then having rested awhile, he stood up, and began to go off to seek some friends that might take care of him; but in so doing he was discovered and taken by some of the enemy's army, and carried before their lord, who was an earl belonging to King Ethelred. Being asked by him who he was, and fearing to own himself a soldier, he answered, "He was a peasant, poor and married, and that he came to the army with others to bring Provisions to the soldiers." The earl entertained him, and ordered his wounds to be dressed; and when he began to recover, to prevent his escaping, he ordered him to be bound; but that could not be performed, for as soon as they that bound him were gone, his bonds were all loosened. He had a brother called Tunna, who was a priest and abbot of a monastery in the city which from him is still called , Tunnacester. Hearing that his brother had been killed in the fight, he went to see whether he could find his body; and finding another very like him in all respects, Concluding it to be his, he carried the same to his monastery, and buried it honourably, and took care often to say masses for the absolution of his soul; the celebration Whereof occasioned what I have said, that none could bind him but he was presently loosed again. In the meantime, the earl that kept him was amazed, and began to inquire Why he could not be bound; whether he had any spells about him, as are spoken of in fabulous stories. He answered, "He knew nothing of those contrivances; but I have," said he, "a brother who is a priest in my country, and I know that he, supposing me to be killed, causes masses to be said for me; and if I were now in the other life, my soul there, through his intercession, would be delivered from pain." Imma, the youth who was captured and bound in the story told to us, was a Christian, and his captors were Heathens, or in the words of the Venerable Bede, ignorant Heathens. And although it is the captured Christian Imma who is seen to be breaking his bonds at will, it is the Heathens who are amazed at this fact and ask him "Why he could not be bound; whether he had any spells about him, as are spoken of in fabulous stories." And to give a better description concerning the translations between Latin, Old English and modern English concerning Bede's story, I quote from Looking For the Lost Gods of England by Kathleen Herbert. Kathleen relates the following: 'Bede was writing for Latin scholars and kept his style pure of barbarisms. He used words meaning 'loosening, freeing, untying letters', the phrase is given in Leo Sherley-Price's translation as 'written charms'. When Bede's Historia Ecclesiastica Gentis Anglorum was turned into Old English, the Mercian chief's question was put into words that show exactly what he and his men had in mind: "hwæðer he þa alysendlecan rune cuðe and þa stafas mid him awritene hæfde" or "whether he knew loosening runes and had the carved staves with him." Bede had no intention of advertising the power and practical efficiency of runes. He called the stories that were told about them 'fabulae', fables. In his tale, the captive had a brother who was a Christian priest. Believing Imma to be dead, he was saying masses to free his soul from torment. As he was not dead, his body was being set free as the next best favour. However, the Mercians first thought when hearing about fetters that seemingly unchained themselves, was not 'masses' but 'loosening runes'. Quoted from Looking for the Lost Gods of England By Kathleen Herbert So in both Norse and Anglo-Saxon myth we have surviving examples of the power and magic that was believed to release a captive from chains and bonds at will. And although in the Norse example there is no outright evidence to show that runes were used for this purpose, from our Anglo-Saxon one it seems that the Heathens believed that this act was achievable through the use of rune magic. Another example that could show the magical use of runes, that were possibly used for protection, is in the form of two surviving examples that may be linked, one archaeological and one literary. The archaeological example is Frisian, a piece of wood upon which runes have been carved to form, what some have called, a 'magic wand'. Whilst the other is the Anglo-Saxon Journey Charm. And although these two have no concrete evidence to link them, it is possible that they may have some form of connection. The Frisian 'wand' has runes carved upon it which are said to read 'Always carry this yew, There is power in it. I am carried' (Runelore - Edred Thorsson). So it seems that this wand was to be carried by an individual for what could possibly be as a means of protection. And the link that could connect the wand to the Anglo-Saxon Journey Charm, is that at the start of the charm we read the following: I encircle myself with this rod and entrust myself to god's grace, Against a sore stitch, against the sore bite, Against the grim dread, Against the great fear that is loathsome to everyone, And against all evil that enters the land. A victory charm I sing, a victory rod I bear Word-victory, work-victory. May they avail me. In the beginning we see clearly that this charm was to be used and recited as a means of protection against all evils throughout the land. And the protection comes from two sources, the charm itself 'A victory charm I sing' and the use of some form of rod that is to be carried by the traveller 'a victory rod I bear'. Although no evidence to strongly suggest it, could it not be that the Frisian rune wand, which is to be carried by an individual, and the 'victory rod' of the Anglo-Saxon Journey Charm, again to be carried by an individual, are in some way related, or at the very least share in a similar use of magic for protection. For as we already know the Anglo-Saxon runic script is sometimes referred to as Anglo-Frisian rather than just Anglo-Saxon, because rune finds in both Frisia and England are extremely similar, showing that the Anglo-Saxons and Frisians may have shared in a runic culture that was very much the same. So at the very least there certainly are links between the Anglo-Saxons and Frisians regarding runes. We have many archaeological finds in England and on the European mainland showing runes carved upon weapons that may have been done as a means of giving it power or strength, and in some instances possibly the power of a god. This can be seen on weapons that bear the Tiw rune. Tiw was of course the god of war, and to carve his runic symbol upon one's sword or spear would seem most appropriate if that individual wished to gain Tiw's protection or aid in battle. We even have examples of runes carved on swords that describe to us the swords name. One such find has a name that has been translated as augmenter of sorrow runicly carved upon it. A famous example showing runes, not carved, but beautifully inlaid decorating a weapon can be seen with the Thames Scramasax. This object was found in the river Thames in the 19th |
Runes and Rune Magic |
There are two strong reasons as to why our ancestors at one time viewed runes as being magical and containing magical strengths or powers. The first reason is the word rune itself. Rune is said to translate as meaning secret or mystery, which is very similar to the word occult, which means hidden. So the secrets or mysteries that surround runes was probably the power that was contained within them, the power that their users worked to discover and harness and use. The second, and probably the most obvious reason is, that to the practitioners of ancient Germanic Heathenism, runes were discovered and given to mankind by the god Woden/Odin. Without doubt the ancient Heathens held Woden in the highest of regard for his knowledge of magic and his wisdom of knowing all things. And if runes were deemed to have come from a |
master magician such as Woden, then runes themselves may have been seen to contain his very knowledge and wisdom. So it's not surprising that runes may have been used in ancient days as a means of divination, to foretell what lay ahead and to give |
Click on the scramasax to view a much larger version. |
This page was last
updated on: July 22,
2003
