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.