Runes

Ingwaz ᛜ

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Ingwaz is the rune of the great god Ing/Yngvi/Freyr. Like Freyr, Ingwaz represents peace, growth, and prosperity of the land. In shape, it is reminiscent of a seed, that which gestates, cultivates life, and stores energy until ready to be released. Ingwaz also represents the Earth, as the Earth gestates and stores life within it, recycling and regenerating constantly. Ingwaz, like the stirring seed, represents patience, strength, internalized energy, and focus. Ingwaz is closed space for sacred creation, something that can be mimicked in a ritual setting. The diamond represents small, protected enclosures, but also, infinite potential within. In this way, one can incorporate this rune into their arsenal of protective symbols, deterring outside influence from tainting one’s internal and/or ritual space.

Ingwaz is a rune of harmony and protection. This closed or “fenced in” area is represented by the household, homestead, farm, and entirety of one’s community or village. In Old English, ing means “meadow,” enforcing this connection to farms, pastures, and crops. Ingwaz is the sowing and cultivating of agricultural resources, the growing and planning stages of all actions. As we have explored in other runes, the concept of meadows and Heaven are commonly linked. This gives Ingwaz a particular “heavenly” aspect, that being the heavenly realm of Alfheim/Álfheimr, meaning “Land of the (Light) Elves,” where Freyr is said to reside. Elves have long been associated with the dead and especially dead ancestors, so this could very well represent a more “Vanic” outlook of the afterlife. In Proto-Germanic, we have the related word angijō, which means “a low-lying meadow in a valley or near a river.” It can be speculated that the valley/meadow atmosphere was mirrored in this divine power that represented the fertility of these landscapes, and further, the power of the god Freyr.

In reference to shape, Ingwaz resembles an unbroken Jera rune, Jera representing the harvest of energies and endeavors. In this way, we can view Ingwaz as the space where energy is cultivated and Jera as the reaping or release of that energy. Ingwaz, as a closed space, can represent deep concentration and meditation. During meditation, one can invoke the shape of Ingwaz to isolate one’s mind from distraction. This power is different from the focused meditation represented by Isa, as it develops the Earthly elements within and helps fuel our growing development. Ingwaz is a reminder that we must focus our energy inward to fully develop enough “pressure” to release it, as shown by the Jera rune. This applies to our ideas, business plans, projects, and overall goals in life. Things must be internalized first, to a certain extent, as to not diffuse our energy by talking about it too much. When we do this, we fall victim to procrastination, or worse, complete abandonment of projects.

The “Old English Rune Poem” gives us the only glimpse into this rune’s meaning, as it is absent from the Younger Futhorc of Scandinavia. It states:

“Ing was first among the East-Danes

witnessed by warriors, until he eastward

wandered over the waves; his wain ran after;

thus the bold ones named the hero.”

This poem addresses a great hero of the “East-Danes,” or Goths, who came West and committed many marvelous deeds. He returned home, across the waves, with his “wain,” or wagon. This refers to the god Ingwaz/Yngvi/Fraujaz/Freyr. Many tribes claim to be descendants of Ingwaz/Yngvi, such as the Ingaevones and Ynglings. Ingwaz is one of the three sons of Mannus, the progenitor of the Germanic tribes. The worship of this god is very ancient, reaching as far back as the Goths, as we see in the “Ring of Pietroassa” inscription found in present day Romania. One interpretation has been said to read “[to] Ingwin of the Goths. Holy.” This Ingwin is none other than Yngvi-Freyr. This translation, however, is still widely debated and no definitive transcription has been given.

In the Gylfaginning, it is said:

“Freyr is the most glorious of the Aesir. He is the ruler of rain and sunshine and thus of the produce of the earth, and it is good to pray to him for prosperity and peace.”

Freyr, symbolized by the Ingwaz rune, represents all things prosperous, abundant, and beautiful. Ingwaz symbolizes times of peace, growth, and good weather; wealth and life protected within a diamond. Ingwaz is a rune of kings, farmers, nobility, and those who are responsible for the prosperity of the land and its people. Ingwaz is a sacred space where nature and man may live in unity.

One connection I find interesting, although not linguistically associated, are the Sanskrit words ish and Ishvara. Ish means “to possess, own, rule over, be master of” and Ishvara means “husband, God, Supreme Being.” This is also another title for the god Shiva. Of the tribes that predominantly worshipped Freyr, we can assume that his role mimicked an all-encompassing form similar to Shiva, as indeed, both gods are known for their auspiciousness. Not only in these words and gods, but in Freyr’s other rune, Fehu, we see echoes of this adjective ish, as Fehu and ish refer to possessions, ownership, material wealth, and governorship.

Do I believe that Freyr and Shiva (as divinities) are closely connected? Not necessarily. As stated, I can see how a Germanic tribe worshipping Freyr as head of the pantheon could see him in the same way certain Vedic and Hindu tribes have viewed Shiva in the past. The point here is to see the connection between Yngvi-Freyr, (Ish)vara, kingship, and the relationship between Freyr’s two runes; Fehu and Ingwaz. Freyr is the great Vanic King who presides over the “ing” and its people, known for gifts of peace and prosperity. This ing and ish seem to hold similar origins in Indo-European thought.

In conclusion, the Ingwaz rune, like the god it represents, is extremely broad in meaning, form, and function. Some things, however, we can feel certain in attributing to this rune. First, the shape of Ingwaz invokes ideas of a seed, Earth, egg, or general enclosed space. This “enclosed” space has an added divine aspect to it, as Ingwaz resides over this type of biosphere, the meadow or ing. These environments are places of fertility, sowing, growing, and patience. In this way, Ingwaz represents farms, villages, and general spaces that exist separately from the wilderness. These are inhabitable, domesticable environments where humans can thrive, another aspect of Freyr’s attributes. Last, we can see this rune in a “tantric” sense, using it in meditation to protect ourselves from distractions and help us focus on our practice. Ingwaz is one of the most important runes to develop a relationship with if one wants to master patience, prosperity, and development.

-Wandering the Runic Path: Esoteric Analysis of the Germanic Runes

Laguz ᛚ

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Mannaz ᛗ

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Berkano ᛒ

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Tiwaz ᛏ

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Tiwaz is an interesting rune, representing a broad spectrum of meanings, associations, and uses. In Proto-Germanic, Tiwaz means “deity/god,” later developing into the Norse god Týr.  In most cases, it is agreed upon that Tiwaz is a rune of victory, war, warriors, justice, and the sky.  Tiwaz stems from the Proto-Indo-European word deywós, meaning “god,” which was a deification of the daytime sky. When Tacitus wrote of the Germanic tribes, he spoke of a certain war god they worshiped, identifying it with the Roman god Mars. Tiwaz is cognate with the Greek god Zeus, another great sky god of the Pagans. The Luwians of Anatolia had a Sun-god named Tiwaz as well, with another epithet of Tati, meaning “father.”

There has been much debate over whether Tyr or Odin was the chief god of the Germans before Christianity, mostly due to this word and the emphasis on the god in Tacitus’ Germania. Not only this, but on the Negau helmets found in Slovenia, dated 450-350 B.C., we have a runic inscription reading “Teiva,” which would indicate ancient worship of this god. I think it is possible there was more emphasis on Tiwaz in some areas of Europe, although, it could have just been a term used for Odin. There are many names for Odin ending with the word –týr, including Valtýr (god of dead warriors) and Farmatýr (god of cargoes). When viewing Tiwaz (and its shape) through the lens of Odin, we can attribute this rune to his magic spear, Gungnir, which he hurls over enemies that are to be conquered. In Völuspá verse 23, it is said:

“On the host his spear

did Othin hurl,

Then in the world

did war first come…”

Evidence for Tiwaz being invoked in war or magical purposes can be found in Sigrdrífumál, verse 6, where the great valkyrie Sigrdrífa states:

“Winning-runes learn,

if thou longest to win,

And the runes on thy sword-hilt write;

Some on the furrow,

and some on the flat,

And twice shalt thou call on Tyr.”

In Old English, this rune/god was called Tīw. This is where we get our modern word Tuesday from, as the second day of the week in the time of the early English was called Tiwesdæg. The “Old English Rune Poem” states:

“Tyr is a certain sign, it keeps covenant well

with athelings; it is ever on course

above the night’s mists; it never misleads.”

This poem invokes Tiwaz as a “certain” sign, meaning one that is unwavering. Tiwaz is stable and stoic, as Tyr is a god of honor, justice, and judgement. This is another reason why Tiwaz can be seen as a “pillar” that holds up the sky. This is reflected in another Old English word, tīr, meaning “fame, glory, honor.” As an Aesir god, his duty is to reign over judgement and order, helping to protect the gods from the forces of chaos. His purpose is unclouded in their ranks, representing stability within social and cosmic law. The last line mentions this rune as a star, likely Polaris, which has been used to navigate the northern hemisphere since antiquity. With this perspective, one can see the Tiwaz rune when looking at the “Little Dipper.” Dr. Svoboda writes in “Vastu: Breathing Life into Space” about Polaris and its significance:

“This resonance between life and the northern direction is significantly enhanced by the eternal presence in the northern sky of the polestar, Polaris. The northern pole of the Earth’s axis of rotation points almost directly at Polaris, which makes the heavens appear to rotate around the star, and makes it a reliable guide to north. The polestar’s relative immobility garners it the Sanskrit name Dhruva (‘fixed, stable, immovable’).”

            When assigning Polaris to Tiwaz, we can see why some rune adepts have perceived this rune as a “World Pillar” or “Irminsul.” The apparent reliability of the polestar’s location provided ancient man with a “certain” celestial guide, directing one towards north. Like the World Pillar, Tiwaz stands for stability and union between Earth and Sky.

The “Old Norwegian Rune Rhyme” is less descriptive but more cryptic in tone, stating:

“Tyr is the one-handed among gods.

Oft the smith has to be blowing.”

This poem invokes Tyr’s mythological context of being one-handed, as he is said to have had one bitten off by the wolf Fenrir. The second line refers to Tyr as a war-god, as during wartime, a smith is hard at work making weapons and tools of battle. Tyr is usually identified with the sword, and thus, would further connect him closely with the smith and smithing.  The mysterious tone of this poem is likely due to poetic artistry.

The “Old Icelandic Rune Poem” adds another element to the previous poem, stating:

“Tyr is the one-handed Ase, and the wolf’s leftovers,

And the helmsman of holy sites.”

Here we see the same concepts brought up as in the former poem, although, the second line clarifies the connection with the wolf, as “leftovers” refers to Tyr after having his hand bitten off. The “helmsmen” of holy sites is an interesting line, showing Tyr’s role as a mediator, judge, or presence of justice. Tyr is truth, law, and vigilance.

Tyr’s shape has been said to symbolize a pillar holding up the sky, perhaps giving deeper insight into his role in the ancient worldview of the Pagans. Tiwaz was a protector and upholder of the glorious daytime heavens, the unobstructed Sun and fair weather on the land. Another Proto-Indo-European root word for Tiwaz is dyew, meaning “sky, Heaven” and “to be bright.” Together, with the notion of a god, I believe it is without doubt that we are looking at a sky-god representing the unobstructed Sun. The glory of the daytime sky was synonymous with God and Heaven.

In conclusion, it is clear that Tiwaz, in his many forms and titles, has persisted for many thousands of years throughout time and culture. Whether associated directly with the sky, Heaven, and Sun, or whether associated with honor, oaths, and justice, we see a god of high rank and merit. No matter which pantheon we look at, Tiwaz can be found in some way, ranking highest or near the top. The Old English associated this rune highly with honor, fame, and glory, while the continental tribes associated Tiwaz more directly with war and victory. Either way, Tiwaz can be attributed to warriors, weapons (spears/swords), and victory in battle. For modern Pagans, we shouldn’t overlook this god in our practice, as Tuesdays should be dedicated to his admiration and veneration. Tiwaz is a good god for those interested in criminal justice, honor, or warfare. In this respect, Tiwaz has long been a god of warriors and military personnel. Therefore, practicing Pagans in the military should look to this god for protection and guidance.  May he protect you always and fill you with the courage and stability to do what is right.

-Wandering the Runic Path: Esoteric Analysis of the Germanic Runes

Algiz ᛉ

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Perthro : ᛈ

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Perthro is a mysterious word, likely stemming from the two Proto-Germanic words peru and iþō, meaning “pear shaped” or “likeness of a pear.” Some say, rather lazily, that this refers simply to the pear tree or fruit. The reason being, usually, is because of Tacitus’ description of the Germanic divination practices; involving fruit tree twigs adorned with “symbols” on them that were then cast for prophecy. However, it was a typical characteristic of the Earth-Goddess amongst ancient Europeans to embody this “pear shape,” as we can see from the numerous figurines found in this form. As with aspects of Thursiaz, Perthro appears to hold remnants of the archaic European religion within it, in the form of the great and plentiful Earth Mother. This Earth Mother/Venus motif can be found in Europe as far back as 40,000 years ago; the oldest figurine being found in Schelklingen, Germany. That piece is named the “Venus of Hohle Fels” and is one of the earliest known depictions of a human being.

Perthro is the great womb of the underworld, representing the goddess Hel. From this womb, all will descend and all will be reborn. From this realm of “misty” blackness we emerge, and to this realm we shall return, time and time again. Perthro represents darkness, the world of the dead, and the cycle of reincarnation. It represents the great wisdom held within death and time; the ancient Völva (seeress/witch) that Odin consults for the answers he does not know.

Perthro is the rune of the goddess(es) of death, birth, and fate. We can attribute this to Frigga/Freyja, Hel/Hella, and to the triple goddesses of fate: Urðr, Verðandi, and Skuld. Regarding destiny, we can see where Perthro inherits its qualities as a “mysterious” rune, as it is associated with chance, risk, and the unknown. When interpreting this rune as possibility or probability, we can see how it has been long associated with gambling, being described as looking like a “dice cup.” The old concept of “Lady Luck” comes to mind here, associating this rune with the Hamingja, the Norse spirit that attaches itself to each person and is associated with one’s luck.

Perthro also resembles a mother with legs open, giving birth to new life. This idea is mirrored in the “P” sound, where one pushes the sound out of the lips. We can start to see a glimpse into this particular section of the Futhark, where the previous rune Eihwaz and the current rune Perthro invoke images of this eternal cycle of life, death, and rebirth. These two runes (ᛇ / ᛈ), like Othala and Dagaz, are the only two runes that have been found in alternating order in the Futhark, showing perhaps a philosophical difference amongst different tribes. Eihwaz can be viewed as Loki’s dart, while Perthro can be viewed as the womb of Hel, where Baldr is to be held until Ragnarok. Along with Baldr’s rebirth will come the next golden age on Earth.

With this evidence, we can deduce, without doubt, that the pre-Christian Germanic peoples believed in reincarnation. However, if one wanted to be released from the cycle, they would have to die a glorious and honorable death in battle. Only then would they achieve eternal union with the All-Father in his Golden Valhǫll. Another, more “continental” version of this concept, is when one is swept into the Wild Hunt of Wotan, eternally riding the wind with the “Furious Host.”

We can see this belief invoked in the one rune poem we have of Perthro from antiquity, existing in the “Old English Rune Poem” under the name Peorð. It is said in the poem:

“Peorð is ever leisure and laughter

To each of the proud ones, where warriors sit

In the beerhall blithely together.”

From this poem, we can infer that amongst the Anglo-Saxons, this rune was associated with games, merriment, and pleasure. I believe this can be attributed to the living, of course, but is more-so a conception of how they viewed death. Although the Anglo-Saxons were mostly Christian by this time, the poem has an echo of Valhǫll, conceivably relating to the afterlife of warriors and “proud” or honorable ones. This is a place that was eternal for those who had earned it, as it alludes to “proud warriors” and not the common folk. Either way, through this poem, we can attribute to Perthro the act of entertainment, happiness, and comradery of warriors.

Perthro is the underworld, the lightless depths beneath the world tree Yggdrasil. It represents the shadowy, hidden, murky realms where all wisdom is kept. This darkness is where all humans are born from and where all humans return to; until the cycle is broken. In the Germanic tradition, this samsara-esque cycle, as previously stated, could be bypassed by honorable deeds and death in battle, ascending eternally into higher realms such as Valhǫll (Hall of the Slain) or Fólkvangr (Field of the People). Perthro can also be connected to death and the underworld via its “cup” shape, as seen if placed on its side. In “Ynglinga Saga” it is said:

“At the burial of a king there was brought up a goblet called Bragafull (funeral toast cup), before which everyone stood up, took a solemn vow, and emptied it.”

Regardless of its subjectiveness, I believe the “cup” theory holds weight, especially as seen here in association with death ceremonies and rituals for transporting the soul. Not only this, but we have an ancient name for Odin in the form of Gautaz, meaning “one who pours/flows out, he who pours out.” In this context, it can be speculated that Odin “pours” out of the underworld; from this dark and endless “pool” of spirits. Perthro is also gloom and death, resembling the jaws of the great wolf, Fenrir. Perthro, in its “darker” form, embodies the degrading power of time.

In conclusion, while Perthro can most certainly be associated with death, the underworld, darkness and the unknown, it can also be associated with the forces of life, growth, and rebirth. In appearance, Perthro resembles a few key forms, the main ones being the womb, the cup, and the jaws of the wolf. These images invoke visions of the death of Baldr, Ragnarök, and the underworld. Clear associations can be made to the goddess in the forms of Freyja, Hel, and the Fates; those residing over the netherworld, death, and destiny. Perthro also invokes male gods like Odin, Baldr, and Loki, as these three gods are catalysts of changes and fate, tied to the aspects of death and rebirth. We see the possibility of an eternal afterlife of pleasure amongst warriors, either in Valhǫll, the underworld, or amongst those in the Wild Hunt. We can associate Perthro with games, gambling, chance, and risk; as this unpredictable, exciting, and mysterious entertainment is one that is said to be pre-destined by the triple goddess of Fate. We can see Perthro also associated with the “web of fate,” as destiny has already been previously “spun.” Our job is to connect the dots of this web within and strive for ultimate awareness of its pattern.

Rune Classes Fall/Winter 2025

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Rune classes will be available again starting in October.

These will be focused on the Elder Futhark and be catered to each individuals current level of use, study, and interests.

Lessons will be private, either in person or via zoom. No fee or donation required, just a genuine urge to learn the runes in the traditional oral fashion.

Please use the contact form for all questions and inquires.

Hailaz

Eihwaz : ᛇ

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Eihwaz is a rune of life, death, rebirth, endurance, strength, and the eternal cycle of change. This rune represents the Axis Mundi, the metaphysical center of the world. In the Germanic tongues, this would have gone by the name Irminsul, Donar’s Oak, or Yggdrasil, and represented the great World Tree of Pagan cosmology. This tree was believed to connect all the realms of existence, resembling the “shamanistic” cultures of Eurasia, associating it with Odin’s magical abilities and techniques. These practices allow him to travel as he pleases around the 9 different worlds of the cosmos, linked together by the great World Tree. The word Yggdrasil gives us this clue, as ygg(r) means “terrible one” and drasil means “steed,” reading something like “The Steed of the Terrible One.” This alludes to Odin’s ability to use this tree (or pillar) to travel outside of himself.

When looking at the rune poems, we only have one which speaks of Eihwaz directly, as the other two poems invoke the rune Ýr instead, connecting it more so to the previously mentioned Yggdrasil. The “Old English Rune Poem” states:

“Yew is on the outside an unsmooth tree,

Hardy and earth-fast, fire’s keeper,

Under-rung by its roots, best on the estate.”

This poem has a mysterious tone to it, although objective in its observation. The ancient Yew trees of the UK are highly impressive giants to behold, reaching back in time over 2000 years in some cases. These trees, like the first line says, are quite “lumpy” and gnarled, having many twists and turns. It isn’t hard to imagine why our ancestors used this tree to represent so much in their lives, as its immense canopy and knotted sprawl resembles the growth of family “trees” and essentially all concepts that seem to “branch” or “stem” from one another. The second line alludes to the endurance that Yew trees exhibit, boasting long life spans. The last line pertains to these trees having wild and intense root systems. This would make them “best on the estate,” as the Yew has a fairly slim chance of being knocked down by wind or storm.

It must be noted that while the Anglo-Saxon runes do include Eihwaz under the name ēoh, which means “Yew,” they also include another rune in their Futhorc; the rune Ýr (ᚣ), which distinctly means “Yew bow.” It is strange that the Anglo-Saxon Futhorc retains the original Eihwaz rune while also incorporating the Younger Ýr rune as well. This, to me, does indicate a significant difference in the two runes, and perhaps any attribution to bows and arrows may be strictly given to the Ýr rune, while the Eihwaz rune retains a predominant symbol of the World Tree: life, death, and rebirth.

My theory is that the Anglo-Saxons had, by this time, new geographical associations with the runes. Once they got to England, they must have been in total awe of the Yew trees. Either this, or they noticed how their Celtic adversaries/neighbors held this tree in high regard. We can see evidence for this connection in the Proto-Celtic word iwos, meaning “yew.” Perhaps these mighty Yew trees were not as common or prominent as was the Oak or other sacred trees on the continent. I believe evidence for this can be found in the absence of any word for “Yew” in the Gothic language, enforcing the Celtic influence on this word and rune. In its original form, Eihwaz would have likely been associated with the Oak, as in Gothic, the work aik means “Oak.” Not only this, but the root word eih, in Old High German, also means “Oak.” We can assume this rune came from the East, and not the West, therefor, the word Eihwaz would have most likely been a formal name for the Oak. When looking for past reference to Indo-European World Trees, the Oak is by far the most frequently described, with other minor references to Birch, Beech, Apple, Olive, and certain types of Evergreens; in this case, most notably the Yew.

The Younger runes of the North would later evolve in connection with these older runes, invoking again the infamous Yew tree. Although, their Futhorc would no longer contain the Eihwaz (ᛇ) rune. Instead, they carry over only the Ýr rune in the form of (ᛣ), associating it more directly with the Yew tree. The “Old Norwegian Rune Rhyme” states:

“Yew is the winter-greenest of trees,

It is wont for what burns to singe.”

This poem invokes the “evergreen” concept, which in the Pagan north was a symbol of eternal life. This is one reason for the incorporation of the “Yule Tree” in the winter customs, as it was a sacred reminder of beauty, life, and strength. The second line, I believe, is referring to its excellent quality as firewood, as Yew wood has been said to burn the brightest. We have no mention of bows here, so it must have been more-so acquainted with hearth-fire, life, and hope.

Lastly, the “Old Icelandic Rune Poem” gives us another angle to view this rune, in connection to the death of Baldr. It is said:

“Yew is a bended bow,

and iron eager to break,

and an etin’s arrow.”

Here, we first see mention of the bow. As stated before, the Yew was among the top choices, if not the best choice for bow making in the Heathen north. Therefore, Eihwaz / Ýr can be associated with bows, arrows, and archery. It has been theorized that this can also relate to “tension,” as the pulled bow string is very tense and holds a lot of energy within it. This, some say, can be associated with death when life’s energy is finally released. The last line can without doubt be associated with the events surrounding the death of Baldr. Baldr is killed (technically) by the etin (giant) Loki’s arrow/dart made of mistletoe, something that grows on various trees and was of a highly medicinal and magical use in the north. Of course, it is the blind god Höðr who throws the dart, but it was Loki who planned the act. This story can be found in Gylfaginning in Snorri’s “Prose Edda.”

In conclusion, we can see that Eihwaz is connected to the primordial World Tree of the European peoples, whether in the form of the Oak, the Yew, or any other tree that our ancestors venerated as a sacred center. Its association to eternal life, death, rebirth, and endurance can be seen in the symbolism of the evergreen; the ancient symbol of everlasting existence. We’ve also uncovered direct evidence concerning the possibility that this rune was originally a symbol of the Oak tree, as this was the most sacred tree cross-culturally amongst ancient Europeans, being idolized extensively from Ireland to Finland, Portugal to Greece. The Oak was the main representation of the World Tree cosmology. Therefore, this rune can not only take the meaning of “Yew,” but also of “Oak.” This, to me, would all depend on the geography surrounding the one using the runes.

-Wandering the Runic Path: Esoteric Analysis of the Germanic Runes