Runic spells are an integral part of the Scandinavian magical tradition. These spells are derived from the ancient runic alphabet known as the Elder Futhark, which was used by the Germanic people during the early Middle Ages. The Elder Futhark consists of 24 runic symbols, each with its own unique meaning and power. These symbols were believed to possess magical properties and were used in various spells and rituals to harness their energies. In Scandinavian folklore, runic spells were often associated with protection, healing, and divination. People would inscribe the runes on objects such as amulets, talismans, or even their own bodies to bring about specific outcomes or to ward off evil.
In Old Norse culture, sorcery, often referred to as “Seiðr,” was a significant aspect of the societal and spiritual landscape. The term “Seiðr” itself has been interpreted to mean “cord, string, or snare,” suggesting an essence of binding or weaving magic, of altering the threads of fate.
It s not impossible that people who knew runes could believe any of these things or all of them, but there is no indication that they did in the mainstream. Always approach it with respect and an open mind, and the practice of galdr can become a powerful tool for personal transformation and spiritual growth.
People would inscribe the runes on objects such as amulets, talismans, or even their own bodies to bring about specific outcomes or to ward off evil. The use of runic spells was not limited to individuals, as even warriors and kings would rely on them for success in battle or political endeavors. The belief in the power of runes was so strong that they were often carved onto weapons or monuments, such as rune stones, to ensure victory or to memorialize important events.
Runic Philosophy and Magic
This page is the third part of a five-part article on the runes. The other four parts are:
In the pre-Christian Germanic worldview, the spoken word possesses frightfully strong creative powers. As Scandinavian scholar Catharina Raudvere notes, “The pronouncement of words was recognized to have a tremendous influence over the concerns of life. The impact of a sentence uttered aloud could not be questioned and could never be taken back – as if it had become somehow physical. … Words create reality, not the other way around.” [20] This is, in an important sense, an anticipation of the philosophy of language advanced by the twentieth-century German philosopher Martin Heidegger in his seminal essay Language. For Heidegger, language is an inescapable structuring element of perception. Words don’t merely reflect our perception of the world; rather, we perceive and experience the world in the particular ways that our language demands of us. Thinking outside of language is literally unthinkable, because all thought takes place within language – hence the inherent, godlike creative powers of words. [21] In traditional Germanic society, to vocalize a thought is to make that thought part of the fabric of reality, altering reality accordingly – perhaps not absolutely, but in some important measure. [22]
Each of the runes represents a phoneme – the smallest unit of sound in a language, such as “t,” “s,” “r,” etc. – and as such is a transposition of a phoneme into a visual form.
Most modern linguists take it for granted that the relationship between the signified (the concrete reality referred to by a word) and the signifier (the sounds used to vocalize that word) is arbitrary. [23][24][25] However, a minority of linguists embrace an opposing theory known as “phonosemantics:” the idea that there is, in fact, a meaningful connection between the sounds that make up a word and the word’s meaning. To put this another way, the phoneme itself carries an inherent meaning. The meaning of the word “thorn,” for example, derives in large part from the combined meaning of the phonemes “th,” “o,” “r,” and “n.”
The phonosemantic view of language is in agreement with the traditional northern European view, where “words create reality, not the other way around.” The runes, as transpositions of phonemes, bring the inherent creative powers of speech into a visual medium. We’ve already noted that the word “rune” means “letter” only secondarily, and that its primary meaning is “secret” or “mystery” – the mysterious power carried by the phoneme itself. We must also remember the ordeal Odin undertook in order to discover the runes – no one would hang from a tree without food or water for nine days and nights, ritually wounded by his own spear, in order to obtain a set of arbitrary signifiers.
With the runes, the phonosemantic perspective takes on an additional layer of significance. Not only is the relationship between the definition of a word and the phonemes that comprise it inherently meaningful – the relationship between a phoneme and its graphic representation is inherently meaningful as well.
Thus, the runes were not only a means of fostering communication between two or more humans. Being intrinsically meaningful symbols that could be read and understood by at least some nonhuman beings, they could facilitate communication between humankind and the invisible powers who animate the visible world, providing the basis for a plethora of magical acts.
In the verses from the Völuspá quoted above, we see that the carving of runes is one of the primary means by which the Norns establish the fate of all beings (the other most often-noted method being weaving). Given that the ability to alter the course of fate is one of the central concerns of traditional Germanic magic, it should come as no surprise that the runes, as an extremely potent means of redirecting fate, and as inherently meaningful symbols, were thereby inherently magical by their very nature. This is a controversial statement to make nowadays, since some scholars insist that, while the runes may have sometimes been used for magical purposes, they were not, in and of themselves, magical.
But consider the following episode from Egil’s Saga. While traveling, Egil eats a meal with a farmer whose house is on the Viking’s route. The farmer’s daughter is dangerously ill, and he asks Egil for help. When Egil examines the girl’s bed, he finds a whalebone with runes carved on it. The farmer explains to Egil that these runes were carved by the son of a local farmer – presumably an ignorant, illiterate person whose knowledge of the runes could have only been flimsy at best. Egil, being a master of runic lore, readily discerns that this inscription is the cause of the girl’s woes. After destroying the inscription by scraping the runes off into the fire and burning the whalebone itself (!), Egil carves a different message in different runes so as to counteract the malignancy of the earlier writing. After this has been accomplished, the girl recovers. [26]
We can see from this incident that the heathen northern Europeans made a sharp distinction between the powers of the runes themselves, and the uses to which they were put. While the body of surviving runic inscriptions and literary descriptions of their use definitely suggest that the runes were sometimes put to profane, silly, and/or ignorant purposes, [27] the Eddas and sagas make it abundantly clear that the signs themselves do possess immanent magical attributes that work in particular ways regardless of the intended uses to which they’re put by humans.
References:
[20] Raudvere, Catharina. 2002. Trolldómr in Early Medieval Scandinavia. In Witchcraft and Magic in Europe, Volume 3: The Middle Ages. Edited by Bengt Ankarloo and Stuart Clark. p. 91.
[21] Heidegger, Martin. 1971. Language. In Poetry, Language, Thought. Translated by Albert Hofstadter.
[22] For a cogent discussion of the role of the spoken word in the Norse creation narrative itself, see:
Kure, Henning. 2003. In the Beginning Was the Scream: Conceptual Thought in the Old Norse Myth of Creation. In Scandinavia and Christian Europe in the Middle Ages: Papers of the 12th International Saga Conference. Edited by Rudolf Simek and Judith Meurer. p. 311-319.
[23] de Saussure, Ferdinand. 2002. Writings in General Linguistics. Translated by Simon Bouquet. p. 68.
[24] Sapir, Edward. 1921. Language. p. 8.
[25] Trager, George. 1949. The Field of Linguistics. p. 5.
[26] Egils saga Skalla-Grímssonar 75.
[27] MacLeod, Mindy, and Bernard Mees. 2006. Runic Amulets and Magic Objects.
Remember, the Norse belief system was deeply interconnected; spells were not performed in isolation but were part of rituals involving chants, offerings, and a profound respect for the deities and forces. These examples offer a glimpse into the enchanting world of Norse magic, where the power of words and symbols held the key to manipulating the course of fate.
It is important to note that the effectiveness of runic spells was believed to depend on the skill and knowledge of the practitioner. Runic masters, known as rune masters, were highly respected individuals who possessed deep understanding of the runes and how to use them effectively. While the exact techniques and spells used in runic magic are often shrouded in mystery, there are some common themes and practices that have been passed down through generations. These include using specific runic combinations or inscriptions, chanting or singing runic verses, and performing rituals at specific times or in certain locations. In modern times, there has been a resurgence of interest in runic spells and their potential uses. Many individuals study the ancient runic tradition and incorporate it into their spiritual or magical practices. Books and online resources are now available that provide guidance on how to craft and utilize runic spells for various purposes. Overall, Scandinavian runic spells hold a deep historical and cultural significance. They provide a glimpse into the beliefs and practices of the ancient Germanic peoples and continue to inspire fascination and exploration in the modern world..
Reviews for "Runic Divination: Understanding the Messages of Scandinavian Spells"
1. Alex - 2/5 - I was really excited to dive into the world of runic spells, but this book left me disappointed. The explanations were confusing and lacking depth, making it difficult to understand the true meaning and purpose behind the spells. Additionally, the instructions were poorly organized, making it hard to follow along and execute the spells correctly. Overall, I felt like this book didn't provide enough guidance or substance to truly harness the power of Scandinavian runic spells.
2. Sarah - 1/5 - I found "Scandinavian runic spells" to be a complete waste of my time and money. The spells described in the book were overly simplistic and lacked any real depth or efficacy. It felt like the author just threw together a bunch of simple words and claimed them to be powerful spells. I would not recommend this book to anyone serious about exploring runic spells or seeking meaningful spiritual practices.
3. Robert - 2/5 - As someone with some knowledge of runic magic, I was hoping to find advanced and unique spells in "Scandinavian runic spells." However, I was disappointed to discover that most of the spells were basic and easily found in other introductory books on the subject. The lack of originality and depth in the content left me unimpressed and feeling like I wasted my time. I would advise readers to look elsewhere for more comprehensive and authentic resources on runic magic.
4. Samantha - 2/5 - I found "Scandinavian runic spells" to be too simplistic and shallow for my liking. The spells described were basic and didn't offer any real transformative power or depth. I was expecting to challenge my understanding of magic and spirituality with this book, but instead, I felt like I was reading a beginner's guide for children. If you're looking for more profound and thought-provoking runic magic, I would suggest seeking out other resources.