victory

Tiwaz ᛏ

hrukjanLeave a comment

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

Sowilo ᛊ / ᛋ

hrukjanLeave a comment

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