futhark

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

Jera ᛃ

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Jera marks the midway point of the Elder Futhark, meaning “year” or “season” in Proto-Germanic. This word is the ancestor of our own English word year, representing the time it takes the Earth to make a full rotation around the Sun. Jera is associated with rewards, harvests, and seasonal cycles; representing the time when we get to reap what we have sown. Many attribute this rune to the fall when our ancestors would celebrate the fruitful year and bountiful harvests. We can also attribute sacrifice and the blood of slain livestock to this rune, as this is the time animals were killed in preparation for winter.

In Old Norse, this rune/word is called ár (ᛅ), meaning “year, abundance, plenty.” This rune, according to the “Old Norwegian Rune Rhyme,” is associated directly with the god Fróði, another epithet of Freyr, stating:

“Harvest tide is a blessing to men;

I know that Fróði was openhanded.”

Fróði was a mythical king of the Danes who was associated with prosperity and a golden age of peace. Many have theorized this is just another name for Freyr, who we can feel comfortable associating this rune with. The poem directly invokes harvests and blessings, enforcing our connection of Jera with autumn and the gods of plenty.

In Old English this rune is called ġēr, which also means “year.” In the “Old English Rune Poem,” it is stated:

“Harvest is the hope of men, when God allows,

Heaven’s holy king, the earth to bring forth

Bright fruits for both nobleman and needy.”

Here it shows that these early Anglo-Saxon Christians associated the harvest with God’s blessing, even stating that he “allows” the earth to bear fruit. This poem shows how much the world view was different by this point, as the “Earth Mother” concept had already been diminished in favor of monotheism. All powers over fate were now in God’s hands.

The “Old Icelandic Rune Poem” has a light tone to it, stating:

“Bounty is a boon for men,

and a splendid summer,

and a full-green field.”

This poem invokes relaxing and rewarding images; those of green fields and grand summers. Again, we see hints of harvests and fall, the time after summer when we reap our benefits. Lastly, we have the “Early Modern Swedish Rune Poem,” where one simple line clarifies yet again that this rune is associated with the harvest.

“Harvest is when leaf is longest.”

When approaching this specific piece, I was already convinced and aware of its previously mentioned associations. However, when digging deeper into the word and its origins, I was given yet another angle to view this rune from. The Proto-Indo-European root word yóh₁r̥ means “year” but also “spring,” opening another doorway into the Jera rune. This has further evidence in the Proto-Slavic jaro which means “spring.” One last word I found relevant was the Ancient Greek hṓrā, meaning “any defined period of time, season, year, hour,” but also, meaning “youth” or “the springtime of life.” Of course, we can see now this is where we get the English word and concept of the hour. With this evidence, we can attribute the very notion and phenomenon of “time” to Jera.

When I began to think about Jera as being also a “spring” rune, I first looked at its form. When looking at Jera, one could argue they were seeing two Kenaz (ᚲ) runes facing each other, or in other words, two fires. This brought forth images of the Celtic Beltane festival of May, where cattle and other livestock were driven between two fires to ward off bad luck, disease, and any other ill omens that may affect their year. This perhaps links this rune in someway to this Celtic festival, who their Germanic neighbors would have certainly been familiar with. However, when looking for etymological links to any Celtic language and the word jera, there was nothing to connect them together, that is, until exploring further the Ancient Greek hṓrā.

In Middle Irish we have the related word úar which means “hour, time, occasion,” but in Old Irish meant simply, “cold.” This can be applied to many times of year, however, and may not allude to spring or fall in particular. Another reference I thought was interesting was via the Latin word hornus, meaning “grown this year, this year.” This, to me, reflects the Proto-Germanic word hurnaz, which means “horn.” This horn is symbolized by the antler, which first begins to grow between late winter and spring. Thus, we can see how this rune can be applied to this pivotal time of year. This can also connect Jera to the mythical “Horn of Plenty” from the myths of the Mediterranean, representing the blessings of profusion.

Jera is a rune that reminds us of the cycle we are a part of, as spring and fall are transitional periods. These are times when temperatures, lifestyles, and priorities are changing; Jera as the “year” rune embodies these recurring and sentimental times of year that humans have grown so familiar with. Jera reminds us that we are locked in a cycle, one that exists inside as much as outside. In fact, the “outside” (cosmos, matter, nature) was often viewed as the mirror of our “inside” (spirit, consciousness, awareness) for most ancient peoples. This is best summarized by the old phrase “as above, so below.”

With Jera we are given another of the so-called “Odin’s 9” runes, meaning a rune that does not have alternative energies. Jera is existing in a constant state, endless and infinite. This can be attributed to Odin, as he is the current within all that breathes. He is the god of breath, the force of life. Jera can also be associated with the Sun and Moon, which have been said to be the eyes of Odin.

To conclude, when we approach the Jera rune, we are given images of the Sun, healthy fields, harvests, livestock, and an awareness of the seasonal cycle. We can feel confident in using this rune as a representation of not only fall, but spring as well. Jera represents rewards and growth; the reaping of wealth from the Earth. Jera can be associated with the wheel and with the cosmos, as well as with time and seasonal bonfires. The Jera rune marks the halfway point in our journey through the Elder Futhark runes, a perfect metaphor for this pivotal moment.

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

Sowilo ᛊ / ᛋ

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Sowilo is the rune of the Sun. In nearly all Indo-European languages, you will find this word in some form, all originating from the Proto-Indo-European root sóh₂wl̥, meaning “Sun.” This cosmic body represents one of humanities oldest “gods” or divinities, being associated with power, glory, triumph, health, and life. In most Germanic cultures, the Sun was viewed as a goddess, while the Moon represented a god. In the North, this goddess went by the name of Sunna (Sun) and was drawn across the sky by a chariot, chased by the great wolf Sköll (treachery). In other cultures, such as Greek, the Sun was viewed as masculine, residing under the name Hḗlios, which means “Sun, east, day, and sunshine.”

In Latin and in Old Norse, the word for the Sun deified is sól/sōl. The difference is in gender association, as the Roman Sun-god was masculine and the Norse Sun-god(dess) was female in nature. In ancient Vedic, Persian, and Celtic culture, the Sun-god was revered as a masculine force under the various names of (Sanskrit) Surya, (Persian) Mithra, or (Celtic) Lugh. In the Baltic region, we find the Sun revered as goddess under the name Saule, representing the Sun, life and fertility.

When looking at the rune poems, we get a glimpse into common cross-cultural themes surrounding this rune. We see words like “hope, steer, light, holy, shield, and glory” arise, bestowing upon this rune many positive and powerful connotations. The “Old English Rune Poem”

“Sun for seamen is ever a source of hope,

When they ferry over the fish’s bath,

Until they steer their surf-steed to land.”

This poem alludes to sailors and the act of faring across the sea. Sun is “hope” on these voyages, guiding us across the seas as the ancient golden compass. In the gloomy North, they used mysterious “sun-stones” for guidance under the Icelandic name sólarsteinn. These were used for navigation and direction, as they were able to detect sunlight even through the clouds. This was their only means of navigation across the dark northern sea or landscape, pointing them in the right direction whether they could see the Sun or not. Until the voyage was complete, one relied on the sign of the Sun.

In reference to the word “sign,” we can look to another name for this rune in Old English, that being siġel, meaning “Sun.” This word would later evolve into our modern English word sigil, meaning “occult sign, seal, signature, pattern, symbol or design.” This, I believe, references the purely metaphysical and symbolic aspect of this rune, as the Sun is one of humanities oldest symbols, found cross culturally in the form of the wheel or swastika.

In the “Old Norwegian Rune Rhyme,” it is said:

“Sun is the lands’ light;

I bow to holy judgement.”

We see this poem take a more “terrestrial” tone, referring to the Sun more objectively as “land’s light.” The light-side of Sowilo is on the forefront here, echoed further in the second line, as one can clearly see the connotations held in the poem. The Sun is viewed as holy; a divine being able to bestow judgement upon man. This “bowing” to the Sun can be found in Armanen rune yoga and in varying names for the Sowilo rune in later Icelandic sources. One name is kné sýn, translating to “knee-sun,” referring to bowing or praying to the Sun.

The “Old Icelandic Rune Poem” states:

“Sun is the shield of the clouds, and gleaming glory,

And ice’s age-old anguish.”

This poem touches on many elements and aspects of life, the first being Sun as a “shield” to the clouds. This rings strangely, as the Sun resides over the clouds, giving insight into what the Pagan Icelanders thought they needed to be shielded from; perhaps enemies from above? Line two holds similar meaning to the other poems, linking the powers of glory to the Sun. The last line describes the destructive powers of the Sun, referencing it as the “age-old” anguish of ice, a nod to the myth of creation, where fire and ice collided to create the known universe.

In relation to Odin, this rune can be viewed as his “lighter” side, being attributed to his retained eye; the “solar” awareness. Evidence for this can be found in his epithet Báleygr, meaning “flaming eyed.” This type of philosophy can be found further in the Old Irish word súil, which means “eye, hope, expectation,” but also, is a reference to the Sun as well, as the Old Irish believed the Sun to be the “eye of the sky.” One last word-connection to Odin and the Sun is the word solitary, stemming from this sol- root, meaning “one who lives alone in solitude.” This can absolutely be attributed to the Sun, which is a solitary being, but also to Odin, as he is the solitary wanderer, ever-moving like the wind. Sowilo falls under the rule of “Odin’s 9” as well, having the same form whether upside down or right side up. I leave the reader to decide the importance of that connection.

This holy power of the Sun is one of healing, but also, as one can learn from the Thursatru tradition, is a power of cataclysmic destruction. In their tradition, Sowilo represents the fire-sword of Surt, guardian of Muspelheim: the primordial realm of fire. This force of fire is distinct in power when compared to the other fire rune, Kenaz. Sowilo is the ultimate force of cosmic fire and not the metaphysical, inner fires of creation. Sowilo is rather the inward and outward powers of destruction. This destructive energy does not necessarily carry negative connotations, but holy ones; the purifying and purging force of fire. At the end of Ragnarök, Surt will cover the earth in flames and all will be destroyed. However, the offspring of the gods return, Baldr at their helm, as a symbol of the reborn son/Sun. This cycle is mirrored in many traditions, as a constant flux and flow between creation and destruction.

To conclude, the Sowilo rune applies not only to the Sun, but also, conceptions of glory, guidance, sanctity, hope, and light. On a deeper level, it can be used to vanquish impurities and clean slates, representing a purifying, holy, cosmic fire or shield. The Sun and Moon have been viewed as gods for as long as mankind has been able to name them, representing core functions of not only the physical structure of the world, but the structure of sentient beings as well, being linked intrinsically to one another; the holy light of Heaven above and the holy light within man.

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

Isa

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Isa is among the most powerful of runes, although, easily overlooked due to its simple form. On the outside, this rune represents ice and the powers inherent within “frozen” states of being; nearly removed from the degradation of time. When looking for etymological clues during the research of this rune, I was unable to break free from the “ice,” so to speak. No matter where I searched, there wasn’t much material stretching this rune out. So, most of what we can say about Isa is largely subjective, although, some basic core concepts have been generally accepted as interpretations, such as focus, patience, and stillness. These ideas we will explore more as we dive further into this mysterious rune.

Isa is a word that hasn’t changed much since its’ theoretical use in Iron Age Germania. We still see it quite clearly in the English word ice and German eis, even loaning itself to Japanese in the form of aisu. At the root of Isa is the Proto-Indo-European h₁eyH- meaning “ice, hoarfrost, rime,” most likely referring to the icy residue left upon sprawling steppe landscape in cold months. Later, this would evolve into the Old Norse íss, which also means “ice.” This word, likewise, is used as a kenning or poetic reference to a sword, which clearly resembles the long, sharp icicles that hang from roofs and rafters in the winter.

The “Old English Rune Poem” gives us a beautiful description of this rune, stating:

“Ice is extra cold and immensely slick,

It glistens clear as glass, most gemlike,

A frost-wrought floor, fair to behold.”

The first line seems to have a precautionary feeling to it, expressing the obvious physical qualities of the rune. The second line starts to unfold the more metaphysical associations that the Anglo-Saxons attached to it, as ice can have a “mesmerizing” effect on the observer; clear like glass and mimicking the beauty of a fine gemstone. The final line shows that the ice was held in reverence by our ancestors, as the force held in Isa is one of beauty, radiance, and power. It is in this sense that we can attribute qualities like focus, stillness, and even a sense of “peace” to Isa.

Isa represents meditation, concentration, and patience. Isa is still and quiet, as one who is meditating. Isa is concentrated matter; power focused inward. Isa is a force of patience, taking long periods of “human time” to affect its surroundings. We can attribute a great energy and power to Isa, the same force inherent in continents of ice and gargantuan glaciers that carve the face of the Earth. This is an unseen and long-lasting power, extremely “dense” and focused; opposite to the quick and clearly observable power of fire which consumes all. It is with this evidence that we can grant this rune half of the powers fundamental in the Norse creation myth.

With Isa, we can invoke the now familiar concept of “Odin’s 9,” being a rune that is unchanged whether right side up or inverted. In relation to Odin, it is said that he is the offspring of the ice giant Bestla and the primordial being Borr, connecting him and the giants/jötunns directly to this rune. This evidence enforces theories about Isa regarding the past and its’ association with memory. Ice freezes and “locks” matter within it, encasing things and moments in a space beyond time. Essentially, ice holds the memories of the past within it. This has been further reinforced in modern science, as it has been proven that water can actually carry information within it. Isa slows and halts the forces of change.

This brings up the god/giant Mímir. Mímir translates to “memory” and further connects to Proto-Indo-European (s)mer- which means “to fall into thinking, remember, care for,” or essentially, meditation. This applies connection to Isa and to Odin, as meditation and the unlocking of “memories” is one of Odin’s most sought-after goals, consulting often the head of Mimir for advice and counsel. It is with this evidence that, I would argue, Isa is synonymous with the traditional symbol of the “crystal ball” that magicians, wizards, and various occultists have been said to consult throughout history. Mimir’s head could very well be associated with a large, clear gemstone or crystal, one which Odin uses for prophecy, wisdom, and focus.

Within Isa we also have a key to creation, as this rune represents a building block of design; the ancient and primordial ice that met with the all-encompassing “heat” or furious fire in the middle expanse of Ginnungagap (yawning abyss). With Isa we can see the ancient concept of Germanic “duality.” Not as one dealing necessarily with good and evil, but with “fire and ice”; chaos and order, change and stillness.

The ”Old Norwegian Rune Rhyme” gives us two rather obscure lines regarding Isa, stating :

“Ice we call a broad bridge;

A blind man needs to be led.”

Surely the Norwegians experienced a difference in form and force of ice than their ancestors from the steppe, as the first line alludes to massive and expansive “bridges” of ice. The second line seems to me to indicate that if one is “blind” or inexperienced that he will need to be led safely over these “bridges of ice.” Here we can see this rune is able to be applied to many circumstances in life where one is potentially “blind,” making this rune a more practically applicable concept.

Lastly, we will refer to the “Old Icelandic Rune Poem,” where it is said:

“Ice is the rind on a river, and a wave’s roof,

And a danger for doomed men.”

Here we have a more objective picture of this rune. We see its form as the “rind” or crust/peel of the river, referring to the layer of ice upon the top of bodies of water. We also have a reference to oceanic ice as the “wave’s roof,” something the Icelanders would have had an intimate relationship with. Lastly, the obvious is stated as a warning, that this rune is danger for men who are “doomed.” On land or sea, if you are unprepared for ice, indeed you will likely be doomed.

To conclude, it is without a doubt evident that Isa holds immeasurable power within it. Although it is arguably the “quietest” of all the runes, I think as with people, this is a sign of a different type of power; one that is slow, focused, precise, calm, and internalized. Cunningness as opposed to a purely aggressive, outward force. Isa is mastery over the forces within, a “silence” that is akin to serenity. With Isa we can associate deep and focused acts of meditation, a Shiva-like “stillness” that deeply reverberates within, radiating a crystal brilliance internally. This is the clear awareness of Odin; clear, bright, and entirely concentrated.

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

ᚠᚢᚦᚬᚱᚴ (FUTHORC)

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The Younger Futhark (Futhorc) emerged around the 8th century C.E. in Scandinavia and is comprised of 16 runes. These runes were developed from the older 24 rune system we now call the Elder Futhark. Because of this reduction in symbols, some runes inevitably absorbed others in the process, making the system more cryptic. This also made reading and writing more complicated, as now some runes could supply a wider array of sounds. We see this for instance in the Tyr (ᛏ) rune, which indicates the “t” sound, now symbolizing the “d” sound as well, or in the Bjarkan (ᛒ) rune, which represents the “b” sound, now including the “p” sound as well. However, the rune with the most sounds is the Ur (ᚢ) rune, which includes over 5 different phonetic values such as U/W/V/Y/O.

This galdr track includes 16 repetitions of the Younger Futhorc, intended to help with meditation, memorization, and focus.

May it be of use to practitioners and anyone wanting to learn the runes.

Hailaz

Nauthiz

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Othin Galdr

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Hagalaz : ᚺ

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The second group of 8 runes, falling under the domain of Hagal, begins with the rune Hagalaz. This rune, on its outer surface, means “hail” and represents the violent, intense transition of forms from liquid to solid. This, of course, has entirely metaphysical applications as well, representing changes in our lives that are brought upon us suddenly and ferociously. Hagalaz, in this way, is mostly associated with harsh or cruel magic, curses, and bad luck. The “Early Modern Swedish Rune Poem” perhaps gives us the best look at this rune through the eyes of the common folk, as it simply says:

“Hail is best from in the house.”

From the viewpoint and practice of the skilled rune sorcerer, however, Hagalaz embodies a much “brighter” and more crystalline element of the Futhark, where the harshness of change can be focused, utilized, and directed where we wish to develop further. Through the hailstone, we can (with haste) change the parts of ourselves that we must in order to gain a new form. One that strikes with more potency than before. This destruction, like that which is brought about by hail, also brings forth new life, watering the earth under the bent and broken stalks it leaves behind. Hail is still water and will nourish, but not before it destroys that which lies in its path.

Something else that must be noted is the relationship or shared energy between Hagalaz and the next rune in the Futhark, Nauthiz, which represents need. Hagalaz, as experienced by those who have dealt with it firsthand internally, also carries within it a certain “needed” shift, representing a catalyst for significant change to occur. This is something that separates the developing rune sorcerer from the average rune worker. The developed runic initiate can use Hagalaz directly, transforming it into a positive practice while remaining aware of its seemingly destructive presence and power. Subconsciously, the sorcerer searches and strives for encounters with Hagalaz, as each one gives another glimpse into what changes must be made immediately to achieve a more refined version of Self.

The “Old Icelandic Rune Poem” says:

“Hail is cold grain,

And shower of sleet,

And sickness of serpents.”

Here we see just how much of an ominous, cold “darkness” this rune carried in the minds of our Icelandic ancestors. We can see the 3 main outer concepts in full light here, as the “cold grain” (hail), “shower of sleet” (ice), and the “sickness of serpents” (destroys crops). Among most Indo-European cultures, serpents were traditionally associated with earthly and chthonic powers opposite to that of the celestial powers of the sky, usually represented by the eagle. Many occult orders aim to yoke these together, as we see in the ancient symbol of the dragon or “Winged Serpent.”

In the “Old English Rune Poem” we read:

“Hail is the whitest of grain,

It is whirled from the vault of heaven,

And is tossed about in gusts of wind;

And then it melts into water.”

Again, we have the outer concepts coming to light in the first line, alluding to the “grain” of ice. The next line introduces the celestial or “heavenly” aspect we approached in the eagle/serpent motif, although, this line is referring to the sky itself as Heaven. There is much evidence that the Anglo-Saxon (and greater Indo-European) conception of Heaven was linked with the sky, referring to “meadows” and “fields” in the sky. The Old English word heofon, from which our modern English heaven derives, has a dual meaning of “Heaven” and “sky.”

Another piece of evidence can be found in the Proto-Germanic hagô which refers to “yards, enclosures, and pastures.” Strangely enough, although contested, Heaven and Hagalaz have a similar origin in the Proto-Indo-European word h₂éḱmō, which means “stone.” This is where the modern English word hammer also stems from. This could imply the concept of the “hail-stone/crystal from Heaven” that has recurred throughout the work of many prominent runologists of the past, most notably in the “Uthark” system of Sigurd Agrell. We see the addition of the “fertility” element within the last line of the poem, as although the hail destroys, it turns to water and makes the ground fertile. Hagalaz, in many ways reflected here, is a rune of very tough love and nourishment.

One more possible origin for Hagalaz lies in the Proto-Indo-European word kagʰlos, meaning “pebble.” It seems the Dutch (and some other Germanic languages) took this word and applied it further into modern times, as the Dutch hagel also represents small balls of metal ammunition. I also find it amusing to see this connect to the modern Icelandic haglabyssa, meaning “shotgun.”

Even after Christianity had taken hold in the north and the old gods were largely demoted, we see much emphasis in esoteric circles to associate the Hagal rune with Christ and Heaven, something we’ve explored in the prior paragraph. The Swedish Christian-occultist and Gothic revivalist Johannes Bureus claimed that the Hagal rune is “that which encloses everything,” something we remember from ancient conceptions of Heaven being an enclosure in the sky. In the rune poems, this association with Christ in particular is found in the “Old Norwegian Rune Rhyme” where it says:

“Hail is the coldest of kernels;

Christ created the old world.”

I believe the converted Pagans still retained the esoteric function of this rune through the metaphor of Christ, still carrying with it celestial importance. The Hagal-stone personifies crystal memories and thoughts from Heaven itself; gifts to man from God. In Heathen thought, this can be attributed to the head of Mimir, whom Odin addresses for advice and counsel; as Mimir (memory) holds knowledge of all things. There’s further connection here in the Old Norse heill, Proto-Germanic hailaz, and Gothic hails, all meaning “whole, unbroken, pure, healthy, well, entire, complete” etc. This reinforces the crystalline “completeness” of Hagalaz. Another word showing connection between Hagalaz and Heaven is the Proto-Germanic hailagaz meaning “holy, sacred.” This is further developed in hailagōną meaning “to sanctify, make holy, hallow.”

Now that we’ve peeled away some layers of Hagalaz, we must look at this rune in its darker and more “sinister” aspects. As stated earlier, this rune has long been used in curses and black magic by some practitioners. We have the Proto-Germanic word hagaz meaning “skilled, crafty, able” and hagatusjō meaning “witch.” Of course, this later forms our English word hag, generally meaning “ugly old woman” or “witch.” The ancient “witches” of the Pagan north were associated with a practice called seiðr, which is a widely discussed and extremely broad spectrum of practices related to prophecy, divination, spirit walking, and weather manipulation. In the context of Hagalaz, seiðr can be connected in the fact that these witches were able to manipulate the weather if necessary; having the ability to send storms if they so desired.

As with the Gebo rune, Hagalaz falls into the group of runes known as “Odin’s 9.” This is because Hagalaz, whether upside down or right-side up, retains its shape and form, meaning its’ implication is concrete, single focused, and based on the ironic phenomenon of the “permanence of impermanence,” or rather, the ever-present force of change. When looking for a “Hagal” in the myths, we are left with just one vague reference to a foster father of the legendary Helgi in the “Lay of Helgi Hundingsbane II.” Perhaps the significance of this character has been lost, leaving us to only theorize why the second row is named after this rune, aside from the obvious observation of it being at the beginning.

To conclude, Hagalaz is a rune of unique beauty; one that destroys but also mirrors the glory of Heaven. We see this rune associated with celestial enclosures and paradise within the sky. Whether interpreted through the eyes of the Heathen or the Christian, this rune applies to a holiness present in the crystal, a certain wholeness represented by the “whitest grain.” Although hail is a destructive force, our ancestors viewed this in a sacred light; a fitting start to the second 8 runes of the Futhark, bringing “ice” to the fertile, earthly runes of Freyr; radically shifting perspective but concealing new life under its sudden ambush upon the Earth. Hagalaz is the wrath of the heavens, holding enormous power to transform and also to destroy.

Freyr’s Aett

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Harvest Moon hails!

This compilation includes 8 galdr tracks covering the first 8 runes of the Elder Futhark.

May practitioners find them useful.

Hailaz

“…To conclude, we see in these runes’ terrestrial concepts and duties; from establishing morals and ethics within society, to making sure there are enough physical resources available for all members of the tribe to prosper and carry on. We see images of farms, wagons, fertility gods, elements of the Germanic creation myth, the Earth, Sun, fire, and deep underlying rhythm that is the unseen law of life. Driving these runes are Raido and Gebo, representing the wheels and wagon, while Fehu and Uruz pull us forward; the cow and ox. Ansuz, Kenaz, and Wunjo represent the higher functions of mans existence; the arts, crafts, trades, spiritual practices, bliss, ecstasy and wisdom. Once the foundation of the tribe is laid in the form of resource security, the tribe can then thrive and push forward in the arts and spirit.”

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

Ansuzsociety.com

#freyr #runes #galdr #paganism #harvestmoon

Fehu Rune Analysis

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Fehu is a rune denoting possessions, wealth, and material resources. In the ancient German tongue, this word would have represented one’s livestock, particularly cattle or other large production animals. Fehu stems from the Proto-Indo-European word péḱu, which translates to “livestock.” Before the common man was able to call land his own, the only things he could really claim ownership of were his animals, assets, and family. This would evolve later into the English word fee, meaning “a right to the use of a superior’s land, inherited estate held of a lord, general property ownership, money paid or owned, payment for service, a prize or reward.” We see this same idea in the Old French word fief, meaning “an estate held by a person on condition of providing military service to a superior, something over which one has rights or exercises control, or an area of dominion.” 

Another connection we find relating to the concept of land ownership is in the word feudalism, meaning “a social system based on personal ownership of resources and personal fealty between a lord and subject.” This word can be broken down into 3 parts as “fe-odal-ism,” which would imply the connection between the noble (odal) and the fee (fe) one pays to essentially sub-lease land from the noble. This fee would be in the form of food, money, or military service. We also can find further evidence in the word fealty, meaning “allegiance to an oath to one’s lord.” 

This rune applies to all things monetary and material, whether in the form of the living flesh of animals or in the cold medium of actual money. Fehu, in this regard, can also be assigned powers of security, abundance, domestication, opportunity, and peace. Esoterically speaking, one could view Fehu as a fire rune, as one’s resources are a type of fuel/fire source, helping to propel us forward with more confidence, and ultimately, more focus towards our goals. Now that we’ve peeled away the outer layers of the Fehu rune, we can look deeper inside for further information. 

Connections can be made to the twin Vanir gods Freyr and Freyja, as this stave belongs to their respective “aett” of runes. Frey(r) has long been known to reside over the homestead, fertility, and success of the farm. His powers are attributed to fair weather, peace, prosperity, and general safety within the “sacred” or enclosed space of the homestead/village. Freyja, on the other hand, represents fertility, lust, beauty, death, and the Earth. In the “Old English Rune Poem” it is said: 

“Wealth is an ease to every man,  

Though each should deal it out greatly 

If he wishes to gain, before his Lord, an honored lot.” 

At this point in history, the author would have been referring to the Christian God. Nonetheless, this could easily refer to Freyr as well, and in fact clearly alludes to him, as the very title of Freyr means “Lord.” This poem, and others, also indicate a certain antagonism of greed, saying one must “deal out” wealth as much as he can do so. 

We see another connection to Fehu and Freyr in the word fairy, which is generally believed to be a being connected with the dead, magical powers, and the natural world. This word is cognate with the Latin Fata, who is the goddess of fate. We also have the English word fey, meaning “dying, dead, spellbound, doomed, or otherworldly.” Here, we can see remnants of powers inherent in the fairy, but also in Freyja, as she is a goddess residing over the dead alongside Odin. This could be insight into the overall order of the Futhark, as one could assume it resembles a Ragnarök-esque circle of events, symbolizing birth, death, and rebirth. Some refer to this as “the doom of the gods,” which could be a possible piece of evidence alluding to the Fehu rune representing doom or death, perhaps hinting at the resurrection of ones “Self” by means of retrieving material possessions from the burial mound; in turn beginning a new cycle, starting with one’s possessions. 

Suggestion for this can be found in “Óláfs Saga Helga,” where King Olaf facilitates his resurrection through the prophetic dreams of Hrani, who takes the possessions of his (Olaf’s) mound to the wife of Herald the Greenlander. After this, she then gives birth to a son who is bestowed the name Olaf, ensuring another life according to their tradition. The new Olaf would later denounce this claim, as Christian ideals had become the norm by then and the concept of reincarnation was abolished in their religion aside from select, “underground” sects. Similarities can be seen in the way Tibetans choose the Dalai Lama; who is shown past possessions to pick from at a young age. If the child chooses the correct objects, he will be recognized as the reincarnated Holy Man. 

Freyr has also been associated with the burial mound, the dead, and the cult of the ancestors. In “Ynglinga Saga” it is said that after Freyr had died, he was buried in a great mound with 3 holes bore into it. Each hole was offered a precious metal of either gold, silver, or copper to ensure good seasons and peace continued throughout the land. In connection with the dead, it is said that King Yngvi also used to perform “utisetta,” or Norse meditation, upon his dead queen’s burial mound. 

One more piece of evidence I will add, in this regard, is the Irish word figh, meaning “to weave together, compose.” Here we see the idea of a new beginning, the “weaving” of a new story, connecting with the ideas we explored in relation to the goddess(es) of fate, who have long been associated with the “spinning” or weaving of the destinies of man and the cosmos. This further ties the rune to the goddess Freyja, who is known for teaching seiðr to Odin; a sorcery generally associated with a metaphysical “weaving, tying, or binding” of a specific target, the weather, or the forces of fate altogether. 

Through this very material and resourceful rune we can form a more broad picture of how it may have been used as it moved through the ages. From a purely terrestrial concept revolving around possessions and livestock to the more metaphysical aspect of fire, energy, and prosperity within the Self and tribe. We are also given objective history into the idea of land ownership and how that system is constructed based on the notion of leasing out lands to those below you in caste. The king leases his land to nobles and the nobles, in turn, lease their land to the farmers/peasants. 

In conclusion, we can be assured that the Fehu rune is a rune of one’s material possessions and that it is a rune of moveable wealth. Further, it can be attributed to gifts of abundance, prosperity, and fertility of the Earth. As this rune moves through the times, it reflects not only money, but the fuel-source it represents in respect to our desires and opportunities. We see esoteric connections to the dead, the burial mound, and the Heathen process of reincarnation associated with the retrieval of “past possessions,” similar to that of the Tibetan practice. These rather obscure connections, upon additional reflection, seem to hold more and more weight within them.