The Aettir and working with Runes

 The 24 runes of the elder FUTHARK are separated in 3 aettir by each 8 runes. Aett means family/clan or similar.

The Aettir are named according to the first letter of each line as "Freyr's Aett" after the god Freyr; "Hagal's Aett" and "Tyr's Aett". In some publications you may find the second aett named after Hödr or Heimdall. However, this is not commonly accepted and mentioned only in single publications. Also it is disputed whether the separation in Aettir and their names is actually historic as we find such references only as of the 17th century. In favor of a historic separation in 3 aettir as such we have the fact that there are so called "secret" runes which need as a reference the separation in 3 lines of runes in order to make sense.

For the purpose of this Blog I am following the separation and the naming of the aettir as it is commonly accepted.

According to Arntz, each Rune can be attributed to a specific god whereby the god's name does not  necessarily have to start with the attributed Rune's name. 

As an example, Othala is not Odin's rune. Instead we have Ansuz which refers to the Aesir in general but to Odin as their head in specific. Unfortunately Arntz is a bit unspecific when it comes to the attributed god for each rune and  - as far as I see it - has not mentioned a name for each and every rune specifically. It may be important for ritual work though to have the correct rune for the god or goddess you intend to work with. Also when meditating on the runes and their collective and individual meanings, it is helpful to include these aspects of attribution. It is obvious also that the wrong attribution in ritual will most likely result in failure. 

I will make further references to the attributions in future posts to come related to the single runes.

When studying runes, I recommend to take a very wide and open approach. Some of the runes' meanings have changed, as also the letter's literal meaning has changed. You can see this when comparing the initial meaning according to what we know about the elder FUTHARK with the Rune Poems. Of course the Rune poems also have the intention to be something like a learning aid but we will see some of teh changes. When you plan to work with runes, you need to take into consideration that the meaning can be very diverse. Thus, your focus has to be precise. It is not enough to know the most common interpretation. It is like with the Tarot, most people know only the meaning of the cover page of a Card but never open the cover and look at all the different layers behind and below. 

Meditate about the Rune, imagine the meaning compared to the people who used it first. Imagine a changing world and developing society and a changing language and symbolism. 

When thinking about Fehu, you first see cattle. But cattle changed to wealth, movable property...

Again I invite you to use all your imagination and use it from as many angles as you can, present, past, future, from a rural society in an environment that makes life  not always easy, where life means hard work and everyday is a fight. Imagine these people asking the gods for help. Think about a society that becomes more stable, the meaning of life changes.... you get the point. 

The study never ends, there is so much to learn and experience....

Casting Runes

I thought about keeping the posts in some logical order and going through the runes first before writing about working with them. However, as I am a mood reader, meaning I cannot read just any book at any time but sometimes have a book on the shelf for years (literally) before finally reading it (I am a book nerd, buying far more books than I can possible read and as I am also a book shop lover, I cannot leave a book store without a purchase....). it turns out I am also a mood writer. 

So I break the order letting chaos find its way and write about how to cast runes. 

Opposite to what some writers on the topic say, no, there are no traditional ways to cast runes from the olden times that we know of. The earliest mentioning of the Germans having made use of some sort of divination process can be found in Tacitus' Germania. There we can read that Priests would cast wooden sticks with symbols carved in them. We may assume but do not know whether these were already the runes of the elder FUTAHK or some preliminary letters or other symbols. 

In Chapter 10 of his Germania Tacitus describes the process: 

"To the use of lots and auguries, they are addicted beyond all other nations. Their method of divining by lots is exceedingly simple. From a tree which bears fruit they cut a twig, and divide it into two small pieces. These they distinguish by so many several marks, and throw them at random and without order upon a white garment. Then the Priest of the community, if for the public the lots are consulted, or the father of a family about a private concern, after he has solemnly invoked the Gods, with eyes lifted up to heaven, takes up every piece  thrice, and having done thus forms a judgment according to the marks before made. If the chances have proved forbidding, they are no more consulted upon the same affair during  the same day: even when they are inviting, yet, for confirmation, the faith of auguries too is tried. Yea, here also is the known practice of divining events from the voices and flight of  birds. But to this nation it is peculiar, to learn presages and admonitions divine from horses  also. These are nourished by the State in the same sacred woods and groves, all milk-white and employed in no earthly labour. These yoked in the holy chariot, are accompanied by the Priest and the King, or the Chief of the Community, who both carefully observed his actions and neighing. Nor in any sort of augury is more faith and assurance reposed, not by the populace only, but even by the nobles, even by the Priests. These account themselves the ministers of the Gods, and the horses privy to his will. They have likewise another method of divination, whence to learn the issue of great and mighty wars. From the nation with whom they are at war they contrive, it avails not how, to gain a captive: him they engage in combat with one selected from amongst themselves, each armed after the manner of his country, and according as the victory falls to this or to the other, gather a presage of the whole."(Thomas Gordon translation of 1737 (reprint 2010)

Tacitus does not describe what marks were used, so it may have been anything. But it is not that unlikely that at that time, the Priests already used Runes. What we also learn is that the Priest threw all sticks and then picked three single ones for interpretation (one after the other). Only if confirming, a "second opinion" was requested.

As far as I know this is the earliest description of casting carved wooden sticks (as I believe  - but not know - were already runes). Unfortunately we do not learn much more, specifically not about how the signs were interpreted. Later descriptions in the Sagas and Eddas are also not more specific as to the concrete procedures. We only can read that Runes were used a lot in Magic and for Divination. 

Having said that, as we do not know much about the process, you may use any system that is most appealing to you or serves the intended purpose most. However, instead of Taro-izing the Runes too much, I prefer to do what Tacitus describes. I formulate a situation/Question etc and then  cast the Runes. After having castes the Runes, I am picking three single Runesticks one after the other without looking. I am then interpreting one after the other and then in a joint context. Sometimes though I skip the second opinion part once I have a positive answer.

In any case I am performing a purification ritual before, a sacrifice and thank the gods afterwards. Depending on the importance of the matter, the complete ritual will be more complex.

So far for some insight in my practice. Next time I will be back to theory….