Introduction to Runes - What the runes are.

Origins of the Runes - Where the runes came from.

Meanings of the Rune Symbols - The Elder Futhark explained.
Write in Runes - A javascript will transliterate names or words into rune symbols.
The Blank Rune Controversy - Is there a "blank rune"?
Pronunciation of Rune Names
Runecasting - Runic divination using basic layouts.
Runecasting Layouts - Some complex layouts for runic divination.
Runecasting Aspects - When should a rune be read as "reversed" or "merkstave"?
Make a Rune Set - A rune set you make yourself is the most accurate for divination.
Tarot Correspondences - There is a theory that the runes were the original basis for tarot.
A Runecaster's Lament - About a common problem...
Runic Tattoos - Read before you do it!

The Rune Poems - Memory aids to the runes from different ancient cultures.
New Rune Poems - These are more relevant to the new millennium.
Norse Mythology - The runes are inextricably bound to Norse mythology. A rune user needs
a working knowledge of the Norse/Teutonic pantheon and mythology.
Norse Gods, Goddesses, Giants, Dwarves & Wights. - The Aesir and Vanir and their kin, allies
and enemies. Kennings and definitions, also.
Àsatrù - The religion honoring the ancient Norse Gods lives today.
The Poetic Edda - Poems and stories of the gods & goddesses.
The Prose Edda - More mythology, written in the 13th century, by Snorri Sturluson.
The Havamàl - "The Words of the Most High" - Odin's advice to men.
Heimskringla - The history of the Norwegian kings, mythological and real, written by Snorri
Sturluson in the 13th century.
The Sagas and Other Literature - Stories of the colonies of Iceland, Greenland and the voyages
to the New World

An Awareness of Magic - Do you believe in magic?

Runic Magick - an interview with D. Jason Cooper.
The Aettir -by D. Jason Cooper. The 24 runes are divided into three sets. This article suggests
why, and how to make use of the resulting relationships of the runes in magic.
Odin's Rune Magic - Odin gained the runes through great personal sacrifice. He was the ultimate r
rune magic to Freya and learned Seidr from her.
Rune Charms - Runic magic you can use.
Rune Charms for Warriors and for Peace
Galdr - Oral Rune Magic
Seidr and Shamanism - Norse feminist tradition of trance-travel, sex-magic, and shamanism.
Nidstang - A Runic Curse against those who would pervert the northern tradition and runes.
Another nid curse is raised against those responsible for the September 11, 2001 terrorist
attacks in the USA.
Stadhagaldr - Runic Yoga
Stáv - Runic Martial Arts

Rune Stones - The real things: marker stones, not little ceramic cookies.
Sleipnir Rune Stone - Odin's magical horse, one of the most well known runic picture stones.
North American Rune Stones - Are they real or frauds? Did the Vikings really get to what is now
Minnesota and Oklahoma?
Halristinger - Stone carvings and cave drawings in Scandinavia, from the Iron & Bronze Ages.
Vikings! - Dozens of links to websites on Vikings.

Recommended Reading List - Books for beginners and sources for finding them.
Runes, Runelore and Magic Bibliography
Norse/Teutonic Mythology & Religion Bibliography
Norse/Teutonic History, Culture, Linguistics Bibliography
Sagas & Other Norse/Teutonic Literature Bibliography
Reference Center - More educational sites on runes and the medieval world.

Sunny's Favorite Runic Websites - Here are the BEST rune sites on the WWW.
Rune Websites from Around the World - Everyone is working with runes!
Links to Commercial Rune Sites - Here you can find edible "rune cookies", fascinating
information, and sources for runes and rune charms.
Rune Fonts and Runecasting Programs - Some can be found online and some can be
ordered. Both free and commercial products are included.
Web Rings, Affiliations & Awards
See the review of Runes, Alphabet of Mystery in the March 2000 issue of "The Monthly
Aspectarian". Mary Montgomery-Clifford reviews it in her column,
"Cyber Weave-Spirituality and the Internet".
Runes are an ancient Germanic alphabet, used for writing, divination and magick.
They were used throughout northern Europe, Scandinavia, the British Isles, and
Iceland from about 100 B.C.E. to 1600 C.E. Runic inscriptions of great age have
even been found in North America, supporting stories that the Vikings arrived in
the Americas long before Columbus.

Tacitus, in Chapter X of his Germania, describes a form of divination used by

Germanic tribes:

"To divination and casting of lots, they pay attention beyond any other people.
Their method of casting lots is a simple one: they cut a branch from a fruit-
bearing tree and divide it into small pieces which they mark with certain
distinctive signs and scatter at random onto a white cloth. Then, the priest of the
community if the lots are consulted publicly, or the father of the family if it is
done privately, after invoking the gods and with eyes raised to heaven, picks up
three pieces, one at a time, and interprets them according to the signs previously
marked upon them."

I've been working with Runes since 1994, when I was introduced to their use at a
family reunion. I'm of Norse heritage. I believe that this is why I found a natural
affinity to runes, although one certainly does not need to be Scandinavian to use
them.

Runes are an oracle from which one seeks advice. They work best if you detail
your current circumstances and then ask a specific question. Rune readings are
sometimes obscure. They hint toward answers, but you have to figure out the
details. This is when the rune casters intuition becomes paramount. Some times
the Runes "sing" to me, and their meaning becomes instantly clear.

Runic divination or "rune casting" is not "fortunetelling" in the sense that one
actually sees the future. Instead, runes give one a means of analyzing the path
that one is on and a likely outcome. The future is not fixed. It changes with
everything one does. If one does not like the prediction, one can always change
paths.

Since ancient times, runes have been used for divination and magic, in addition to
writing. The word "rune" actually means mystery, secret or whisper. Each rune
has esoteric meanings and properties associated with it, beyond its mundane
meaning and phonetic value. Each translates into a word or a phrase signifying
concepts important to the early peoples who used them, representing the forces
of nature and mind. Each rune has a story attached to it, a relationship to a Norse
God.

Odin, the Norse High God of the Aesir, hung from the world tree, Yggdrasil,
impaled on his own spear, for nine days and nights in order to gain the
knowledge of runes. When the runes appeared below him, he reached down and
took them up, and the runic knowledge gave him power . He later passed on this
knowledge to the Vanir goddess Freya. She, in turn, taught him the magic of
seidr. Heimdall, the god who guarded the Rainbow Bridge, taught the runes to
mankind.

Runic alphabets first appeared among German tribes in central and eastern
Europe. Some runes symbols are likely to have been acquired from other
alphabets, such as the Greek, Etruscan, and the Early Roman. The runes were
made of straight lines to make the characters suitable for cutting into wood or
stone. The earliest runic inscriptions on stone are dated to the late 3rd century
AD, although it is probable that runic alphabets had been in use for some
centuries before.

The Old Germanic Runic alphabet or "Elder Futhark" contains 24 runes. The first
six runes of the alphabet spell out the word "FUTHARK". As the runes spread
northwards into Scandinavia, some rune symbols were dropped and the alphabet
was reduced to only 16 runes. Between 400 and 600 AD, three Germanic tribes,
the Angles, the Saxons and the Jutes, invaded Britain. They brought the runes
with them. The forms of several of the runes changed, notably the runes for A/O,
C/K, H, J, S, and Ng. Also, changes in the language led to nine runes being added
to the alphabet to compensate for the extra sounds, and several runes were given
different corresponding letters. This alphabet, expanded to 33 symbols, has
become known as the Anglo-Saxon Futhorc. The rune names themselves have
been passed down relatively intact. Although no manuscript exists listing the
names of the older, Germanic runes, the Anglo-Saxon and Scandinavian rune
poems agree to such an extent that their common origin can be deduced. Here
you can see number of Runic Scripts.

The Runes are divided into three Aettir or groups of eight. D. J. Cooper discusses
the significance of the Aettir in understanding the runes and using them in
magick.

On the other pages of this website you'll find information on rune casting, making
a rune set, rune magick, recommended reading, etc. These pages are directed to
the curious, the beginning runester, and the runemaster.

One who aspires to become adept with runes must have some knowledge of the
mythology, history, and culture of ancient Europe and Scandinavia. The kenning
of runelore is inextricably dependent upon these. Much of what you find here will
merely point you in the right direction. The rest is up to you. Delve as lightly or
as deeply as you wish. I hope you fall in love with runes as I have.

A reader directed me to a wonderful website called "Omniglot, a guide to writing

systems", which illustrates examples of various alphabets of the world. By
examining some of these we can begin to see the influences which may have led
to development of the Germanic/Norse rune alphabets. It is commonly thought
that the Etruscan and Latin alphabets were sources, but as you will see below,
there may have been others, also. All of the data that follows are from the
information and graphics from the Omniglot website.

First, let's look at the major runic alphabets (called "futharks" based upon the
first six symbols). There are many other variants, but the Elder, Anglo-Saxon,
and Younger Futharks are the most well-known.

Runes were used to write many languages including, Gothic, German, Frisian,
English, Danish, Swedish, Norwegian, Icelandic, Lithuanian, Russian, Hebrew and
other Semitic languages (due to trade relations with the Khazars, a Semitic tribe
of traders of the Silk Road).

The runes might be read from left to right or from right to left, even on the same
artifact. Translation of runic inscriptions is therefore extremely difficult, and
complicated by the fact that rune masters sometimes wrote cryptic puzzles or in
secret script.

"The Elder Futhark is thought to be the oldest version of the runic alphabet, and
was used in the parts of Europe which were home to Germanic peoples, including
Scandinavia. Other versions probably developed from it. The names of the letters
are shown in Common Germanic, the reconstructed ancestor of all Germanic
languages."
"A number of extra letters were added to the runic alphabet to write Anglo-
Saxon/Old English. Runes were probably bought to Britain in the 5th century by
the Angles, Saxons, Jutes and Frisians (collectively known as the Anglo-Saxons),
and were used until about the 11th century. Runic inscriptions are mostly found
on jewelry, weapons, stones and other objects. Very few examples of runic
writing on manuscripts have survived. " [The chart that follows is incomplete.
There are additional A-S runes, which you can see here.]
"This version of the runic alphabet was used sporadically in Scandinavia, in
particular in Denmark and Sweden, until about the 17th century ." [There are
variants of the Younger Futhark also, which you can see here.]

The commonality of symbols of all of the following alphabets makes sense when
one considers the migration of ancient peoples from the east to the west. The
people and languages of northern Europe are considered "Indo-European"
because of this migration. It's not unreasonable that customs, languages,
alphabets, mythology, etc. share common origins. Staggering, isn't it!

"The Etruscan alphabet is thought to have been developed from the Greek
alphabet by Greek colonists in Italy. The earliest known inscription dates from the
middle of the 6th century BC.

More than 10,000 Etruscan inscriptions have been found on tombstones, vases,
statues, mirrors and jewelry. Fragments of a Etruscan book made of linen have
also been found.

Most Etruscan inscriptions are written in horizontal lines from left to right, but
some are boustrophedon (running alternately left to right then right to left).

Used to write: Etruscan, a language spoken by the Etruscans, who lived in Etruria
(Tuscany and Umbria) between about the 8th century BC and the 1st century AD.
Little is known about the Etruscans or their language."

Archaic Etruscan alphabet (7th-5th centuries BC)

Neo-Etruscan alphabet (4th-3rd centuries BC)

"The Old Italic alphabets developed from the west Greek alphabet, which came to
Italy via the Greek colonies on Sicily and along the west coast of Italy. The
Etruscans adapted the Greek alphabet to write Etruscan sometime during the 6th
century BC, or possibly earlier. Most of the other alphabets used in Italy are
thought to have derived from the Etruscan alphabet."

"The earliest known inscriptions in the Latin alphabet date from the 6th century
BC. It was adapted from the Etruscan alphabet during the 7th century BC. The
letters Y and Z were taken from the Greek alphabet to write Greek loan words.
Other letters were added from time to time as the Latin alphabet was adapted for
other languages."
"The Messapic alphabet is thought to have derived directly from the Greek
alphabet, rather than developing from the Etruscan alphabet. The only known
inscriptions in the Messapic alphabet date from the 2nd and 1st centuries BC. The
Messapic language was not related to other languages of Italy."
"The Romans used just 23 letters to write Latin. There were no lower case letters,
and K, X, Y and Z used only for writing words of Greek origin. The letters J, U and
W were added to the alphabet at a later stage to write languages other than
Latin. J is a variant of I, U is a variant of V, and W was introduced as a 'double-v'
to make a distinction between the sounds we know as 'v' and 'w' which was
unnecessary in Latin."

But what other alphabets may have influenced runes? Remember that over the
millennia there was a great migration of people, spreading from the birthplace of
mankind, in the "middle east" to what are now Europe and northern Africa.
Ancient people did travel--a lot--and long before the Vikings became known as
explorers and traders.

"Hungarian runes (Székely Rovásírás) are descended from the Kök Turki script
used in Central Asia. They were used by the Székler Magyars in Hungary before
István, the first Christian king of Hungary, ordered all pre-Christian writings to be
destroyed. In remote parts of Transylvania however, the runes were still used up
until the 1850s. Hungarian runes were usually written on sticks in boustrophedon
style (alternating direction right to left then left to right). The runes include
separate letters for all the phonemes of Hungarian and are in this respect better
suited to written Hungarian than the Latin alphabet. "
The upper rune rows are the Elder Futhark variants. The lower rune row shows
the Turkish Runes and their phonetic equivalents.

"The Tifinagh or Tifinigh abjad is thought to have derived from the ancient Berber
script. [Berbers were mountain people, who lived in northwestern Africa, in what
is now Morocco.] The name Tifinagh means 'the Phoenician letters', or possibly
comes from the Greek word for writing tablet, 'pínaks'. It is not taught in schools,
but is still used occasionally by the Tuareg for private notes, love letters and in
decoration. For public purposes, the Arabic alphabet is used."

"The South Arabian alphabet is known from inscriptions found in southern Arabia
dating from between 600 BC and 600 AD. Its origins are not known. The South
Arabian alphabet, like Arabic and Hebrew, includes only consonants. It was
written from right to left in horizontal lines. The top row of letters are written in
monumental style, while the bottom row of letters are in cursive style. "
"The Sabaean or Sabaic alphabet is one of the south Arabian alphabets. The
oldest known inscriptions in this alphabet date from about 500 BC. Its origins are
not known, though one theory is that it developed from the Byblos alphabet. The
Sabaean alphabet, like Arabic and Hebrew, includes only consonants. Unlike
Arabic and Hebrew, Sabaean has no system for vowel indication. In most
inscriptions it is written from right to left, in some it is written in boustrophedon
style (alternating right to left and left to right). It was used to write Sabaean, an
extinct Semitic language spoken in Saba, the biblical Sheba, in southwestern
Arabia. The Sabaeans managed to unite southern Arabia into a single state by the
3rd century AD, but were conquered by the Abyssinians in 525 AD. "

I work with the "Elder Futhark", the runic alphabet which is a composite of the
runic symbols most commonly used in northern Europe. The names of the runes
of the Elder Futhark are speculative recreations of what linguists call "proto-
Germanic", which stems from "proto-Indo-European".

There are many versions of the runic alphabets. Each has variations in names,
shapes, esoteric meanings and magical uses. One should not mix futharks, or the
intent or meaning becomes confused. The Elder Futhark, the Anglo-Saxon
Futhorc, and the Younger (or Scandinavian) Futhark are the most frequently seen
versions of the runic alphabets in use today.

The runes are broken into three sections or groups of eight, called aett (aettir,
plural). This helps one to remember their order, and later, you will see, has
significance in magical uses.

First the rune name is given, then its phonetic value, its symbolic image, and
finally the esoteric meaning used in divination. Rune users disagree on whether or
not to place a different meaning on a rune that falls in an inverted or reversed
position. Some runes look the same upside down and right side up. These cannot
be "reversed". Nevertheless, any of the runes may appear as a "merkstave"
(which literally means "dark stick" and implies a "dark" meaning), depending on
how the runes are cast. Note that a "reversed" or "merkstave" meaning is not the
opposite of its primary meaning, but usually has a more negative connotation.

Fehu (F: Domestic cattle, wealth.) Possessions won or earned, earned

income, luck. Abundance, financial strength in the present or near future. Sign of
hope and plenty, success and happiness. Social success. Energy, foresight,
fertility, creation/destruction (becoming). Fehu Reversed or Merkstave: Loss of
personal property, esteem, or something that you put in effort to keep. It
indicates some sort of failure. Greed, burnout, atrophy, discord. Cowardice,
stupidity, dullness, poverty, slavery, bondage.

Uruz: (U: Auroch, a wild ox.) Physical strength and speed, untamed potential.
A time of great energy and health. Freedom, energy, action, courage, strength,
tenacity, understanding, wisdom. Sudden or unexpected changes (usually for the
better). Sexual desire, masculine potency. The shaping of power and pattern,
formulation of the self. Uruz Reversed or Merkstave: Weakness, obsession,
misdirected force, domination by others. Sickness, inconsistency, ignorance. Lust,
brutality, rashness, callousness, violence.

Thurisaz: (TH: Thorn or a Giant.) Reactive force, directed force of destruction

and defense, conflict. Instinctual will, vital eroticism, regenerative catalyst. A
tendency toward change. Catharsis, purging, cleansing fire. Male sexuality,
fertilization. (Thorr, the Thunder god, was of Giant stock.)Thurisaz Reversed or
Merkstave: Danger, defenselessness, compulsion, betrayal, dullness. Evil, malice,
hatred, torment, spite, lies. A bad man or woman. Rape?

Ansuz: (A: The As, ancestral god, i.e. Odin.) A revealing message or insight,
communication. Signals, inspiration, enthusiasm, speech, true vision, power of
words and naming. Blessings, the taking of advice. Good health, harmony, truth,
wisdom. Ansuz Reversed or Merkstave: Misunderstanding, delusion, manipulation
by others, boredom. Vanity and grandiloquence. (Odin is a mighty, but
duplicitous god. He always has his own agenda.)

Raidho: (R: Wagon or chariot.) Travel, both in physical terms and those of
lifestyle direction. A journey, vacation, relocation, evolution, change of place or
setting. Seeing a larger perspective. Seeing the right move for you to make and
deciding upon it. Personal rhythm, world rhythm, dance of life. Raidho Reversed
or Merkstave: Crisis, rigidity, stasis, injustice, irrationality. Disruption, dislocation,
demotion, delusion, possibly a death.

Kenaz: (K: Beacon or torch.) Vision, revelation, knowledge, creativity,

inspiration, technical ability. Vital fire of life, harnessed power, fire of
transformation and regeneration. Power to create your own reality, the power of
light. Open to new strength, energy, and power now. Passion, sexual love. Kenaz
Reversed or Merkstave: Disease, breakup, instability, lack of creativity.
Nakedness, exposure, loss of illusion and false hope.

Gebo: (G: Gift.) Gifts, both in the sense of sacrifice and of generosity,
indicating balance. All matters in relation to exchanges, including contracts,
personal relationships and partnerships. Gebo Merkstave (Gebo cannot be
reversed, but may lie in opposition): Greed, loneliness, dependence, over-
sacrifice. Obligation, toll, privation, bribery.

Wunjo: (W or V: Joy.) Joy, comfort, pleasure. Fellowship, harmony,

prosperity. Ecstasy, glory, spiritual reward, but also the possibility of going "over
the top". If restrained, the meaning is general success and recognition of worth.
Wunjo Reversed or Merkstave: Stultification, sorrow, strife, alienation. Delirium,
intoxication, possession by higher forces, impractical enthusiasm. Raging frenzy,
berzerker.

Hagalaz: (H: Hail.) Wrath of nature, destructive, uncontrolled forces,

especially the weather, or within the unconscious. Tempering, testing, trial.
Controlled crisis, leading to completion, inner harmony. Hagalaz Merkstave
(Hagalaz cannot be reversed, but may lie in opposition): Natural disaster,
catastrophe. Stagnation, loss of power. Pain, loss, suffering, hardship, sickness,
crisis.

Nauthiz: (N: Need.) Delays, restriction. Resistance leading to strength,

innovation, need-fire (self-reliance). Distress, confusion, conflict, and the power
of will to overcome them. Endurance, survival, determination. A time to exercise
patience. Recognition of one's fate. Major self-initiated change. Face your fears.
Nauthiz Reversed or Merkstave: Constraint of freedom, distress, toil, drudgery,
laxity. Necessity, extremity, want, deprivation, starvation, need, poverty,
emotional hunger.

Isa: (I: Ice.) A challenge or frustration. Psychological blocks to thought or

activity, including grievances. Standstill, or a time to turn inward and wait for
what is to come, or to seek clarity. This rune reinforces runes around it. Isa
Merkstave (Isa cannot be reversed, but may lie in opposition): Ego-mania,
dullness, blindness, dissipation. Treachery, illusion, deceit, betrayal, guile,
stealth, ambush, plots.

Jera: (J or Y: A year, a good harvest.) The results of earlier efforts are

realized. A time of peace and happiness, fruitful season. It can break through
stagnancy. Hopes and expectations of peace and prosperity. The promise of
success earned. Life cycle, cyclical pattern of the universe. Everything changes, in
its own time. Jera Merkstave (Jera cannot be reversed, but may lie in opposition):
Sudden setback, reversals. A major change, repetition, bad timing, poverty,
conflict.
 Eihwaz: (EI: Yew tree.) Strength, reliability, dependability, trustworthiness.
Enlightenment, endurance. Defense, protection. The driving force to acquire,
providing motivation and a sense of purpose. Indicates that you have set your
sights on a reasonable target and can achieve your goals. An honest man who
can be relied upon. Eihwaz Reversed or Merkstave: Confusion, destruction,
dissatisfaction, weakness.

Perthro: (P: Lot cup, vagina.) Uncertain meaning, a secret matter, a mystery,
hidden things and occult abilities. Initiation, knowledge of one's destiny,
knowledge of future matters, determining the future or your path. Pertaining to
things feminine, feminine mysteries including female fertility, and vagina. Good
lot, fellowship and joy. Evolutionary change. Perthro Reversed or Merkstave:
Addiction, stagnation, loneliness, malaise.

Algiz: (Z or -R: Elk, protection.) Protection, a shield. The protective urge to

shelter oneself or others. Defense, warding off of evil, shield, guardian.
Connection with the gods, awakening, higher life. It can be used to channel
energies appropriately. Follow your instincts. Keep hold of success or maintain a
position won or earned. Algiz Reversed: or Merkstave: Hidden danger,
consumption by divine forces, loss of divine link. Taboo, warning, turning away,
that which repels.

Sowilo: (S: The sun.) Success, goals achieved, honor. The life-force, health. A
time when power will be available to you for positive changes in your life, victory,
health, and success. Contact between the higher self and the unconscious.
Wholeness, power, elemental force, sword of flame, cleansing fire. Sowilo
Merkstave (Sowilo cannot be reversed, but may lie in opposition): False goals,
bad counsel, false success, gullibility, loss of goals. Destruction, retribution,
justice, casting down of vanity. Wrath of god.

Tiwaz: (T: Tyr, the sky god.) Honor, justice, leadership and authority.
Analysis, rationality. Knowing where one's true strengths lie. Willingness to self-
sacrifice. Victory and success in any competition or in legal matters. Tiwaz
Reversed or Merkstave: One's energy and creative flow are blocked. Mental
paralysis, over-analysis, over-sacrifice, injustice, imbalance. Strife, war, conflict,
failure in competition. Dwindling passion, difficulties in communication, and
possibly separation.
 Berkano: (B: Berchta, the birch-goddess.) Birth, general fertility, both mental
and physical and personal growth, liberation. Regenerative power and light of
spring, renewal, promise of new beginnings, new growth. Arousal of desire. A
love affair or new birth. The prospering of an enterprise or venture. Berkano
Reversed or Merkstave: Family problems and or domestic troubles. Anxiety about
someone close to you. Carelessness, abandon, loss of control. Blurring of
consciousness, deceit, sterility, stagnation.

Ehwaz: (E: Horse, two horses.) Transportation. May represent a horse, car,
plane, boat or other vehicle. Movement and change for the better. Gradual
development and steady progress are indicated. Harmony, teamwork, trust,
loyalty. An ideal marriage or partnership. Confirmation beyond doubt the
meanings of the runes around it. Ehwaz Reversed or Merkstave: This is not really
a negative rune. A change is perhaps craved. Feeling restless or confined in a
situation. Reckless haste, disharmony, mistrust, betrayal.

Mannaz: (M: Man, mankind.) The Self; the individual or the human race. Your
attitude toward others and their attitudes towards you. Friends and enemies,
social order. Intelligence, forethought, create, skill, ability. Divine structure,
intelligence, awareness. Expect to receive some sort of aid or cooperation now.
Mannaz Reversed or Merkstave: Depression, mortality, blindness, self-delusion.
Cunning, slyness, manipulation, craftiness, calculation. Expect no help now.

Laguz: (L: Water, or a leek.) Flow, water, sea, a fertility source, the healing
power of renewal. Life energy and organic growth. Imagination and psychic
matters. Dreams, fantasies, mysteries, the unknown, the hidden, the deep, the
underworld. Success in travel or acquisition, but with the possibility of loss. Laguz
Reversed or Merkstave: An indication of a period of confusion in your life. You
may be making wrong decisions and poor judgements. Lack of creativity and
feelings of being in a rut. Fear, circular motion, avoidance, withering. Madness,
obsession, despair, perversity, sickness, suicide.

Ingwaz: (NG: Ing, the earth god.) Male fertility, gestation, internal growth.
Common virtues, common sense, simple strengths, family love, caring, human
warmth, the home. Rest stage, a time of relief, of no anxiety. A time when all
loose strings are tied and you are free to move in a new direction. Listen to
yourself. Ingwaz Merkstave (Ingwaz cannot be reversed, but may lie in
opposition): Impotence, movement without change. Production, toil, labor, work.

Dagaz: (D: Day or dawn.) Breakthrough, awakening, awareness. Daylight

clarity as opposed to nighttime uncertainty. A time to plan or embark upon an
enterprise. The power of change directed by your own will, transformation.
Hope/happiness, the ideal. Security and certainty. Growth and release. Balance
point, the place where opposites meet. Dagaz Merkstave (Dagaz cannot be
reversed, but may lie in opposition): A completion, ending, limit, coming full
circle. Blindness, hopelessness.

Othala: (O: Ancestral property.) Inherited property or possessions, a house, a

home. What is truly important to one. Group order, group prosperity. Land of
birth, spiritual heritage, experience and fundamental values. Aid in spiritual and
physical journeys. Source of safety, increase and abundance. Othala Reversed or
Merkstave: Lack of customary order, totalitarianism, slavery, poverty,
homelessness. Bad karma, prejudice, clannishness, provincialism. What a man is
bound to.

Blank Rune: There is no historical support for a "Blank Rune" in runic divination.
It was invented in the 1980's. It should not be used in a rune casting. If you
bought a rune set with a blank piece, save it in case you lose another rune piece,
but don't use it in rune casting.

You can write your name or other words in the runes of the Elder Futhark by
using the javascript transliterator below.

Tips: Write phonetically, and skip doubled letters and silent letters.

Examples: "Chrissy" should be written "KRISY".

"Cynthia" should be written "SYNTHIA"
"Ralph" should be written "RALF".
"Thomas" should be written "TOMAS", but "Thad" would be written "THAD".
"Book" should be written "BOK".
"Write" and "Wright" should be written as "RIT".

CH, as in "Chuck", will appear as Kenaz Jera. KJ is the closest approximation in

Scandinavian languages.
EI will appear as Eihwaz.
J and Y will appear as Jera.
NG will appear as Ingwaz.
TH will appear as Thurisaz.
V will appear as the runic W because V and W are interchangeable in
Scandinavian languages.

The javascript does not insert spaces or punctuation. Many of the ancient
runestones were written in continuous script with no spaces or punctuation, so
you don't have to do it. You may insert spaces if you wish. If you want
punctuation, insert one centered dot between words and two dots (like a colon)
between sentences.

Type a word or name into the form below and hit the Translate button.
The runic transliteration will appear below.

Letters:

Runes:

Characters:

The rune symbols are individual GIF files. Right click on the desired graphic and
hold the mouse button until a menu appears. Select "Download to Disk", to copy
the graphic to your own harddrive.

This brilliant javascript was created by Daniel Jakobsson and used on this website
with his permission. ©2003 Daniel Jakobsson (Email fake_healer@hotmail.com)

You may have picked up a book about runes or purchased a rune set that
includes a "blank rune", "Odin Rune" or "Wyrd Rune". This is a very strong clue
that author is not an authority on runes. There is no historical evidence that
runemasters of old ever used a blank rune. It's self-evident because a rune is a
symbol, not the token that carries it. Have you ever seen a blank symbol? Of
course not, that's an oxymoron.
In runic writing, a space, a single dot (.) or two dots (:) may break the symbols
or words. Sometimes no break was used and the rune symbols all run together.
Runic writing can run from left to right, or from right to left; some times even
from top to bottom or the opposite. It makes interpretation of runic writing
difficult, especially since runic symbols and the languages changed over the
years. Even the futharks changed over time. This is why ancient runic inscriptions
are often often obscure or may be interpreted several ways. What follows is a
"nid rune", a harsh magical script curse, that demonstrates the breaks.

Regardless of the language used, or the futhark used, or the style of writing used,
no one ever used a "blank" rune.

We can thank Ralph Bum and his commercially popular but historically inaccurate
Book of Runes for the introduction of the "blank rune" in the 1980's. While Blum's
books are the most readily available rune books found in bookstores, use of his
flawed interpretations reveal the user as a novice and lacking in knowledge of
true runelore. If you've bought one of his books or another of similar ilk, keep the
runeset (and save the blank one in case you lose another) but toss the book in
the trash and get one of the books I've recommended instead.

Rune Name Letter Phonetic Value

Fehu f as in "fire"
"fay-who"
F
Uruz oo as in "booze" (might be pronounced: oo as
"ooo-rooze"
U in "book")
Thurisaz unvoiced th as in "thorn" (never th as in "the")
"thoor-ee-
TH
saws"
Ansuz a as in "awning", "call" or "law"
"awn-sooze
A
Raidho r as in "ride"
"rye-though
R
Kenaz k as in "kick", or hard c as in "cane".
"kane-awze
K or
C
Gebo hard g as in "gift" , y as in "yes", or silent
"gay-boe"
G
or "yee-
boe"
Wunjo w as in "warm", with lips close together, almost
"woon-yo"
W or like a "v".
V
Hagalaz h as in "hail", aspirate "h" as in modern English
"haw-gaw-
H
laws"
Nauthiz n as in "need"
"now-these"
N
Isa ee as in "sleep"
"ee-saw"
I
Jera y as in "year" or j as in "jaw".
"yare-awe"
J or Y
Eihwaz i as in "pride", possibly short i as in "pick"
"eye-wawz"
EI
Perthro p as in "poem"
"perth-row"
P
Algiz z or final R
"all-yeese"
Z or -
or Elhaz R
"ale-hawz"
Sowilo s as in "sun"
"soe-wee-
S
low"
Tiwaz t as in "Tuesday"
"tea-wawz"
T
Berkano b as in "birch"
"bear-
B
kawn-oh"
Ehwaz a as in "day"
"ay-wawz"
E
or Ehwo
"ay-woh"
Mannaz m as in "mankind"
"mawn-
M
 nawz"
Laguz l as in "life"
"law-gooze"
L
Ingwaz nasal sound as ng in "singer"
"eeeng-
NG
wawz"
Dagaz voiced th as in "the" (never unvoiced th as in
"thaw-
D "thick") or d as in "dog"
gauze"
Othala o as in "oath"
"oath-awe-
O
law"

Since the Algiz symbol can represent a final rolling -R rather than a Z, one might
substitute that sound wherever a Z appears above.

There are as many different pronunciations of the Elder Futhark rune sounds as
there are runic authors. Since the names are modern re-creations of what is
referred to as "proto-Indo-European", which no longer exists (or perhaps never
existed), your guess is as good as the next person's.

The Woden's Harrow website contains Real Audio sound files of the Elder Futhark.

"Divination - regardless of the tools - works because in the system one is using
the individual card/hexagram/rune etc. represent the whole in some unified way.
At the moment of 'random' mixing, because of intent, the cards order themselves
to mirror the reality of the querier."

Sig Lonegren (Sig@geomancy.org),

author of The Pendulum Kit and books on
dowsing, labyrinths, and sacred geometry.
Visit his site at http://www.geomancy.org
Runic divination, "runecasting", is not "fortune telling". Runecasting works deeply
with the subconscious. The rune pouch with its runic symbols represents the
entire universe. As one poses a question, one's entire conscious and unconscious
mind is focused toward that question, so that the runelots selected are not truly
random selections, but rather choices made by the subconscious.

Runecraft operates on an ancient form of psychology. Even back in Viking times,

there was a remarkable understanding of the human psyche. They recognized
cause and effect, and the interconnectedness of all things. The word to describe
this interconnectedness was "wyrd", which was eventually perverted into the
modern meaning of "weird". It did not originally mean something unusual or
strange. Rather, it referred to the far-reaching effects of that which one does. The
concept of "fate" was also not as we know it now. Instead of a helpless
predestination, "fate" meant a destiny created by one's earlier actions. Wyrd was
pictured as a web, like that of a spider. The symbology is excellent. When the
spider steps onto a thread (a path) the vibrations affect the entire web and that
which is contained within the web, just as our actions affect our immediate world
and those around us, and the actions of others affect our lives.

When one does a runic reading, one usually addresses a particular issue, and
examines the past, the present and the "future", or rather "what will be if one
follows the path one appears to be on". The future is always perceived as
mutable, changeable. The runic reading is done as an evaluation process, not as
fortunetelling. One has an opportunity to look at what has occurred in the past
(regarding the issue being questioned), what is occurring right now, and what
direction one is headed.

A runecaster does not see the future. He/she examines cause and effect and
points out a likely outcome.

Not exactly occult, is it? It's not supernatural and it's not very mysterious--
although the uninitiated considered it a delving into mystery, much like a patient
of a psychiatrist might. It's certainly not magical or demonic. Instead it is a
methodology for examining the path one is on and what the effects might be, by
making use of one's subconscious (i.e. an "intuitive perception"), unfettered by
limited conscious belief systems.

Dowsing, or "divination" by bent stick or pendulum is similar. It is not

supernatural. It is, again, a manifestation of one's subconscious. All "intuitive
perception" is such. Nothing magical about it, merely a means of awakening one's
right-brain.
Find a suitable place to do the reading. You do not want to be disturbed. Try to sit
facing North if possible, the direction of the Gods in Norse mythology. Place a
small white cloth on the surface in front of you. You work with the runes on this
cloth. This cloth protects them from getting dirty and also forms the boundary for
the casting.

Carefully form a question in your mind. Take your time doing this, as it is very
important that you do not change the question midway through the reading. Once
you have the question firmly fixed in your mind begin to gently mix the runes in
their bag or container. Continue to mix the runes until you feel compelled to take
up certain rune lots. (This is why it is important that the rune lots be of the same
shape and size: so that you can't identify each rune by shape.)

Continue to stir and select lots until you have the correct number of runes in front
of you for the layout you will be using. Keep track of the order in which the runes
were pulled, laying them in their proper position in the layout as you pull them.
You can use any Tarot layout, or one of the methods described below.

Runes are oracles, and oracles are often obscure. Each rune can mean many
different things. It is up to the runecaster to decide how these meanings apply to
the question at hand. You may get even deeper interpretations through your own
"gut" reactions to the rune's definition. However, don't delude yourself in thinking
that you have a completely different understanding of the cast than indicated by
the traditional interpretations. Stick to the recognized interpretations, but learn to
expand on their meanings through insight and meditation.

Here is one way I do a rune casting. I reach into my rune bag, stir them around a
bit and pick up a bunch. I "cast" them onto a white cloth, and see how the
symbols land. Some will be face down and I ignore them. If a rune is upright, it
has a certain meaning. If a rune is upside down, it has a different meaning. The
combination of the visible runes affects the interpretation. Sometimes the runes
"sing" to me and the answer to the question is instantly clear. Here are the three
non-structured castings I use most frequently. On another page I'll describe some
formal "layouts" to be used for runecasting.

The Norns are the Norse goddesses of fate. Urdh was the goddess of the past, or
what has been. Verdhandi is the goddess of the present, what is. Skuld is the
goddess of the future, or what shall be. Fate or wyrd was a very important factor
in the psychology of the ancients.
A Norns cast is very simple, consisting of three runes, drawn one at a time from
the rune pouch and laid in a row. If face down, flip them over as if turning the
pages of a book. The first rune represents the past of the situation in question.
The second indicates the present, the path that the querier is currently on. The
third suggests the future, a likely outcome if one continues on the present path.

This lovely representation of the Norns was created by Paul Dempsey.

Used with permission of the artist. © 1994, Paul Dempsey. All rights reserved.

"This method will give a detailed overview of a person's situation, providing

insight into where they are in terms of their spiritual path, and clarifying the
options and possible outcomes available to them. Nine is a magical number in
Norse mythology. Pick nine runes at random from the pouch. Hold them between
your hands for a moment, and focus on your question (if you have one). Then
scatter the runes on the table, floor, or cloth if you have one. Read the runes
which land face up first. These will relate to the current situation and the
circumstances which led to it. How the runes are read is largely subjective, but in
general, runes lying in the center are the most immediately relevant, while those
lying around the edges are less important, or represent more general influences.

"Runes that are close together or even touching often compliment each other, or
may even represent a single thing, while runes which fall on opposite sides of the
pattern frequently represent opposing influences. Occasionally, a rune will land
completely off the cloth or fall off the table. Some people consider such runes to
be particularly significant, while others ignore them completely.

"Once you have looked at the runes which landed face up (and remembered
which ones they are), turn over the rest of the runes without moving them from
their positions. These represent outside or future influences, and will point to
possible outcomes. It is up to you to decide what the various positions and
patterns in a reading mean, but once you have come up with a few general rules,
try to stick with them. As I have said before, consistency is very important.
However, rune readings by their nature are very fluid, subjective things. Try not
to impose too much order on your readings by inventing set meanings for every
triangle, square and tetrahedron. Runes are like people - you never know how
they will get along together until you introduce them. Look at the patterns and
relationships that appear in each reading and see what interpretations make
sense to you." from Runic Journey by Jennifer Smith.

Rune-tines (such as twigs or popsicle sticks on which the rune symbols are
inscribed) work best for casting on the ground. I use these simply by tossing all
24 onto the ground and read the runes which land upright, in the positions in
which they land. Their relative positions give their relations. For example, if two
upright runes are close or touching and lying nearly parallel, then the runes are
related. If they cross, then they are in opposition. There are obviously many
degrees of this, and you also have to consider groups of runes, and ones which
are far away, and the general direction. This technique relies heavily on intuition,
since it doesn't have a spread to lay the runes in, like tarot would use. Between 4
and 8 runes generally land upright, which is about right for most inquiries.

Here are various layouts that can be used for runecasting in order of increasing
complexity. The first two can be done quite quickly. The others take great
deliberation. I often spend several days on the more complex layouts. A
description of each position on the layout follows the diagram.

Five Rune Layout

Seven Rune Layout

Futhark Layout

Eight-fold Wheel

Worldstead Layout
 Peschel, A Practical Guide to the Runes.

Select five runes one at a time and lay them face down on the rune cloth. [Three
runes are placed side by side. One is placed above the center and the final one is
placed below the center.]

The three horizontal runes represent your past, present, and future. It is usually
best to turn over the center rune (1) first. This is the rune of the present and will
show your problem as it is now. It can also show your state of mind. A negative
rune in this position that does not seem to be in synch with the question can
often show that you (or your querant) are of a very troubled and agitated state of
mind.

The rune in position to left of the center (2) signifies the past and will tell you
what was in the past that caused you to be in your current position.

Next read the rune laying above the center (3). This indicates the help that you
can expect to receive in the problem at hand. If there is a negative rune here, it
can indicate an unwillingness to accept the advice given by the runes or another
person, or it can indicate delays or slight problems that may impede the speedy
resolution of the matter in question.

The rune below center (4) indicates what aspects of the problem must be
accepted and cannot be changed. Positive runes here show a lack of troublesome
influences and oppositions, while negative runes show the obstacles to your
success.

The rune to the right of center (5) is the result rune. This rune indicates the final
outcome, given the other factors in the runecast.

This runecast indicates recent future happenings, usually within three months.
 Peschel, A Practical Guide to the Runes

This runecast gives a bit more detail with more information on how to deal with
your problem and on what lead you to your present dilemma in the first place. It
usually speaks of events three months into the future and into the past.

If you wish to use this layout but want information on happenings more current
than three months, be certain to concentrate on your time frame as well when
you are concentrating on your question.

The questions you can answer with this layout can be much broader in scope than
with some other runecasts. Instead of asking "yes" or "no" or "what about my
relationship?", you can ask questions like "How will my job progress if I take this
new business course?" or "If I started seeing other people, how would my current
lover accept it?" Through questions like these, you can certainly get enough
information to solve all but the most complex problems.

Select seven runes and lay them out in a row of 6 with the final one below the
row and centered as shown.

In this reading, you will have to be interpreting two runes at a time. The first two
runes are the problem.

Runes 3 and 4 are read next. These show the factors in the past which have led
up to the situations at present.

Runes 5 and 6 are the two most important runes in this runecast. They represent
the advise the runes are giving you, and extra special care must be taken to
interpret their meanings as they relate to one another. They can indicate a need
to wait and not act or a need to act immediately. They also may indicate a total
shift of emphasis to new realms totally unrelated to the problem in question.

The final position, rune 7, is the result position. Keep in mind that a positive rune
in this place (or a negative one, for that matter) will only be truly positive (or
negative) if the preceding runes indicate such an outcome.

This is a challenging runecast and certainly worth the time it takes to master it.
 Edred Thorsson, Runecaster's Handbook.

Fehu: Money matters. Psychic energies.

Uruz: Physical health. Vital energies.

Thurisaz: What opposed you (perhaps physical).

Ansuz: Sources of inspiration and intellectual expression.

Raidho: Travels&emdash;inner or outer.

Kenaz: Creativity. Erotic relationships.

Gebo: What will be given to you.

Wunjo: Relationships, friends. What will give you happiness.

Hagalaz: Area of possible crisis leading to transformation.

Nauthiz: What resists you (psychically). Source of discontent.

Isa: What is constraining you.

Jera: Where rewards can be expected. Relationship with the natural environment.

Eihwaz: Hidden influences, state of whole being. Relationship with the numinous
environment.

Perthro: How you will find joy.

Algiz: Thing that needs attention. Way to the gods.

Sowilo: What will guide you.

Tiwaz: Cognitive state. Legal matters. Ideals.

Berkano: What provides growth and beauty.

Ehwaz: With what or whom you should work. Erotic relations.

Mannaz: Overall psychic state. Attitude toward death.

Laguz: State of emotional Balance. What will test you.

Ingwaz: What you should contemplate.

Dagaz: Area of unexpected synchronicity.

Othala: Greater family matters. National or community issues.

Aswynn, Northern Mysteries

The Airt (Ætt) of Freya is primarily related to practical and mundane matters. One
selects the runes unseen and places them in the area next to the runes already
there. These meanings are very simple and on the most basic level serve as the
background for a strait forward reading, in which questions of a practical nature
can be answered.

Fehu - Financial strength and prosperity of the present and near future.

Uruz - Health matters.

Thurisaz - Conflicts and complexities of an aggressive nature; psychological
problems.

Ansuz - Communications and transmissions; points things back to sources in the

past.

Raidho - What is right or not right; what move to make; decisions; returns.

Kenaz - Opening up of new ways; opportunities; information.

Gebo - All matters of an exchanging nature; contracts; personal relationships.

Wunjo - Gain; accomplishments; that which is wished for.

The second airt, of Hagalaz, principally corresponds to emotional matters and the
psychological conditions present within the individual.

Hagalaz - The uncontrolled forces in the unconscious, which are usually of a

disruptive nature and which usually originate in the past.

Nauthiz - Restrictive forces in the unconscious; fears, anxieties; feelings of guilt.

Isa - Blocks; stultified conditions; grievances; anything that the individual is not
prepared to let go of; the formation of the personality; conditioning.

Jera - Hopes and expectations; turning points; gradual changes; results of earlier
actions.

Eihwaz - The driving forces in the unconscious; motivation; sense of purpose.

Perthro - The deepest creative part of the unconscious; the hidden realm of
higher material that is waiting to come to fruition and birth; hidden talents; occult
or psychic abilities.
Algiz - The strong protective side in the unconscious; the influence which will
protect you; religious aspirations.

Sowilo - Position of the higher self in relations to the unconscious; the direction in
which you will be guided by the higher self; the ability to establish contact
between the higher self and the unconscious.

The third airt transcends the two others, in that it largely relates to relationships
with other people, and also to the sexual side of life. Whereas the first ætt is
largely concerned with the outer world, and the second mainly deals with the
inner world, the third ætt synthesized both the inner and outer world, and most
of the runes in this ætt contain a dual meaning involving both aspects.

Tiwaz - Creative energies in the martial sense; where your strengths lie; where to
direct your energies in taking initiatives; honor and justice, leadership and
authority.

Berkano - Fertility; birth' rebirth; growth; maternity; family life; feminine

mysteries.

Ehwaz - Adaptability; relationships with others; joint efforts; cooperation;

sexuality.

Mannaz - People at large; attitude toward others; other people's attitudes

towards you; legal matters, friends and enemies; intellect.

Laguz - Emotions; stability; imagination; psychic matters; affections.

Ingwaz - Integration; gestation; expectations; progeny.

Dagaz - Transmission; opposites; position between light and darkness; initiation;

balance between the worlds outside time and space; cosmic consciousness;
change from one thing into its opposite; new beginnings.
Othala - Home life; country; spiritual heritage; experience; foundation;
fundamental values; establishing.

Thorsson, Runecaster's Handbook.

Aswynn, Northern Mysteries

The pattern of the Norse Ættir of the Heavens (which points out North, South,
East and West, and the quadrants between) is combined with the other most
obvious division of "space", that of the nine worlds of Yggdrasil, to form the
Worldstead design used to divide the casting cloth into fields of meaning. In
reality, this figure represents the "collapsing" of multidimensional space into a
two-dimensional model&emdash;as do many sacred symbols of all kinds. The
fields are names for the nine worlds of Yggdrasil and derive their meanings from
these concepts. (The actual cloth should not have the names of the worlds on it.)

The lots falling within the inner circles made up of Midhgardr-Àsgardhr-Hel-

Ljóssálfheimr-Svartálfheimr (which in the three-dimensional model make up the
vertical column) give a reading of the subjective or psychological state of, or
influences on, the person. Those of Ljóssálfheimr and Svartálfheimr are more
"personal". while those of Àsgardhr and Hel are more "transpersonal". The lots
coming down in the outer fields of Niflheimr-Muspellsheimr-Vanaheimr-
Jötunheimr (which together with Midhgardhr form the horizontal plane in the
Yggdrasil model) clarify the state of the objective universe and how it affects the
person in question. Note carefully the special synthesizing function of
Midhgardhr&emdash;the center&emdash;where all potentialities are (or can be)
manifested.

The runes are cast blindly upon the cloth and are read as they lie on the cloth in
their steads of meaning. According to personal custom, lots which land face down
may be read as murk-staves or they may be removed from the cloth and set
aside. "Inverted" runes cannot be read as such operations of this kind. Those that
fall off the cloth altogether should be disregarded. (Note, however, what these
lots are&emdash;they may be significant by their absence!)

Once a final configuration has been established, a complex picture may appear.
This kind of casting is sometimes so complex that it cannot be fully interpreted in
one sitting (especially by beginning runecasters). Therefore, be sure and draw out
a record of the casting. Often the direction a lot is facing&emdash;it may seem to
be "pointing to" another lot&emdash;gives subtle clues which reveal nuances in
the lot's interpretation. For this reason a sketched record is preferred. The true
significance of the casting may not be realized until sometime later when your are
contemplating the working record. Continued next page.

The pattern resulting from a casting upon the airts can be read in several ways.
You may start from what is now manifesting itself in Midhgardhr and work out to
the more remotely influential realms, e.g., from Midhgardhr to Ljóssálfheimr and
Svartálfheimr, and from this pairing to Àsgardhr and Hel, and from there to the
outermost realms of Vanaheimr. Or, you might reverse this process working from
Niflheimr and Muspellsheimr back to Midhgardhr. Ultimately, no linear progression
is really inherent in this pattern&emdash;it is rather an ultra dimensional model.
Therefore, intuition may be each runester's best guide.

Niflheim: Nordhr (North). That which resists you. Passive or restrictive influences
from the outside. Things tending toward dormancy. The deepest part of the
shadow in the unconscious. Nifelhel of Niflheim means literally "fog world". Fog is
an intangible, insidious state between water and air. All the rejects of the
conscious get deposited here. It is the place from which conflicts originate.

Jotunheim: Austr (East). That which confuses you. That which may be left to
chance. Forces pressing for change. Realm of crisis. Disruptive, raw masculine
forces of the unconscious; the destructive male urge; the chaotic part of the self.

Åsgard: Landnordhr (Northeast). Higher influences. Nature of relationships with

the divinities. The veiled branches of the question. Matters of honor, positive
(active) influence from past states of existence ("incarnations:)--ørlög.
Individuality. Highest plane. Higher self. Spirituality.

Vanaheim: Vestr (West). Promotes growth. Erotic relationships. Persons of the

opposite sex. Balancing influences. Forces of continuity, structure, and well being.
Feeling (Water).

Ljóssálfheim: Utnordhr (Northwest). Mental influences. Family matters. Messages

of Huginn&emdash;directions in which you should plan. What will help you. Paths
to help you realize influences from Àsgardhr. (Air). Plants, elves, tree spirits and
birds are ruled over by Freyr, Lord of the Vanir.
Midgard: Center. The way people come together to manifest themselves in life.
The outcome in life. Ego consciousness. The Personality, Ego Consciousness or
Lower self.

Hel: Utsudhr (Southwest). Hidden or suppressed instinctual desires. Nature of

automatic functions or behaviors. The hidden route of the question. Negative
(passive, restrictive) influence from pasts states of existence&emdash;ørlög.
Destructive part of the Feminine, hidden fourth aspect of the moon; the
devouring part of the mother; the half-alive half-dead daughter of Loki, half
black, half white.

Svartálfheim: Landsudhr (Southeast). Creative emotional influences. Money

matters. Messages from Muninn&emdash;things you should reflect on. Paths to
realize influence from Hel. Sensation (Earth). The Dark Elves are smiths, like
Volund, working with minerals, taking base materials from the earth and
transmuting them into higher materials.

Muspellsheim: Sudhr (South). State of vial energies, that which vitalizes you.
Active influences from outside. Things tending toward activity.

When should one give a "reversed" meaning to a rune during a divination? If

drawing runes one by one from the rune bag, those that upside-down are
typically given a "reversed" meaning. However, there are those who feel that the
direction of the rune is not relevant and makes no difference in a reading.

If one is literally casting the rune lots onto the ground or onto a layout cloth or
board, the lay of the rune becomes much more significant. Edred Thorsson
discusses runecasting aspects in Runecaster's Handbook, At the Well of Wyrd. I
use only the first method, but if you are an experienced runester, you may find
the other methods useful. This is pretty high-end stuff.
"One matter crucial to rune reading is determining what aspect of a rune is to be
interpreted. Should a lot be read as a bright-stave or as a murk-stave? That the
negative aspects of the runes were used in magic is beyond question. Some of
the "positive" manifestations of the runes can be said to often have detrimental
or dangerous consequences, especially . There is no shortage of dark
aspects in the rune row. Remember, the runes are your inner advisors, and they
must be able to warn you&emdash;before it becomes too late to overcome the
force of Wyrd.

"Aspects are determined in essentially [three] ways: (1) by the position a runelot
falls in a casting (e.g., face up or face down; (2) inside or outside a certain field),
and (3) by the angle at which one runelot is juxtaposed to another.

"It should also be noted that there is a certain question of "aspect" with regard to
the relationship of a given stave to the stead in which it falls or is laid. To a great
extent intuition must guide the runester in these matters.

"The determination of aspect is one of the finer points of the runecaster's skill and
craft, and it is one that must be learned through personal experience because the
runes will interact differently with different people. Fortunately or unfortunately, it
is not a simple matter of reading reversed staves as "bad".

"(1) In casting, if a rune lands face up it is to be read as a bright-stave; if it lands

face down it may either be disregarded in the reading or read as a murk-stave.
The decision on how these lots are to be interpreted must be made before every
casting. Also, each runester is encouraged to be consistent in this regard. The
usual practice is to disregard them, however. (2) In some casting, runes that fall
outside the fields of meaning or off the white cloth also may be read as murk-
staves. Again, you must determine how these are to be read beforehand."
"Most of the runestaves are constructed with acute or obtuse angle combinations,
and there are very few right angles in the shapes. Obtuse angles are known to
have a dynamizing effect on the mind, while right angles generally have the
opposite effect. In the runic tradition obtuse or acute angles promote active,
positive interaction between and among runes. Right angles create static,
negative interaction or they can block the flow of runic force altogether. They
actually cross it.

"When using angular aspects in castings, the runester must measure (at least
approximately) the angle at which any two lots in question are juxtaposed. This is
done by mentally drawing lines from the two lots through the center point of the
cloth, then determining the angle at which they are juxtaposed. See example
diagram. If the result is between 5° and 45°(clearly acute), or between 135° and
360° (clearly obtuse) they are read as bright staves. If they fall between 45° and
135° (an approximation of a 90° right angle) they are read as murk-staves. Exact
measurements are unnecessary."

"Probably the easiest way to see the angle aspects is by imagining a circle over
the cloth that is divided into quarters and bisected by a third line that you will use
to orient the rune in question to the others. Runes falling the same quarter or in
the quarter directly opposite are brightly aspected, while those in the quadrants
on either side tend to be murky.
"The closer a lot is to the bright angle, the more positively it is to be read. Only
those close to a 90° relationship should be read as "blockages". Juxtapositions
approaching 180° also have a dark aspect, but one which will lead eventually to a
positive outcome. In castings these aspects only refine what is already apparent
in the reading of the rune and its field.

"Aspects of this kind are much more useful and easier to determine when using a
rune layout method. To determine the relationship among runes in a layout, the
runester can refer to this diagram which works on the same principals as the
Aspect Angles diagram.

"Example using Fehu: Runes belonging to the same triad (e.g., Fehu, Hagalaz,
Tiwaz ), or to triads on either side, or to the triads on the same axes as those
adjacent to the "home triad" of Fehu are to be read as bright-staves. Those in the
opposite triad are read as murk-staves, but with a positive ultimate outcome.
Those runes in triads at a 90° angle, those that cross the axis of the triad in
question, are read as murk-staves, usually of a blocking variety."

Thorsson, Edred: Runecaster's Handbook : At the Well of Wyrd. Red

Wheel/Weiser , 1999: ISBN=157863136X.

A tree is the most perfect of spiritual beings, with its roots buried alive in Mother
Earth and its limbs alive and growing in Father Sky.

According to the Song of the Sybil, when the earth was young, Odin and his two
brothers found two trees: an ash tree and an elm, faint, feeble, with no fate
assigned to them. Breath they had not, nor blood, nor senses, nor language
possessed, nor life-hue. Odin gave them breath. Hoenir gave them senses
(shape). Blood and life-hue was given by Lothur.

We are the forbears of the trees. One does not just carve runes, one recreates
this ritual. By chanting the name of the the rune, one give the rune breath, the
energy of its name. By carving it, one gives the rune senses (shape). By coloring
the rune red (blood is optional), one gives it life's hue.
When you carve runes you create life.

Russ the Runester (runester9@hotmail.com)

This article was

written by my dear friend, Maryam Povey Webster. I've inserted a few of my own
comments in brackets.

1. Basically, you'll need a 1" diameter fruit tree branch. Apple works well, yew
and pine, too, and I've seen nice cedar, redwood and olive wood sets. It does
have to be a fruit-bearing tree according to my reading and personal gnosis on
the issue and harvested just before the tree comes into fruit (at the blossom
stage) - you need that fruit-bearing power in the runes to lend to the overall
power of the runic symbols. I have been taught by the Gods I work with that to
have a "dead" branch (harvested fallen, non-fruit bearing or having already
fruited) makes 'dead' runes. Others may have different feelings about this.

[Sunny's comments: Most trees are "fruit-bearing", save some species in which
the male and female are separate. In that case, use wood from the female tree. If
you are a city-dweller, use a purchased hardwood dowel or precut wooden
buttons from a woodworking shop. Thin wooden blanks can also be found in
hobby shops.]

2. You will need a knife, X-acto Blade or a burin (ice pick-like scribing tool), an ice
pick or sharpened screwdriver, a 1/8" wood carving chisel or veiner, or a
Dremmel tool fitted with a narrow bit. This instrument is for inscribing ("risting ")
the runes onto the wood and can be consecrated (preferred) or not (acceptable).
Less acceptable is a wood burning tool with a narrow gauge bit. This tends to
produce undesirable results when you come to stain your runes and the resultant
smoke can be difficult to deal with for those sensitive to it. Putting the wood of
your runes to fire additionally puts a slightly destructive energy (the fire eating
the wood and leaving behind the charring) into the runes that is not found with
the clean lines of the knife blade.

[Sunny's comments: Woodburning is much easier than carving. Scrape out the
char before painting. On the other hand, if you carve, you are almost guaranteed
to have blood handy...]

3. Your own blood: if you're a woman in childbearing years, you have a readily
available supply. If not, I suggest asking for a vial "to take home" (make up what
excuse you will) the next time you donate or give blood for tests. You'd be
surprised at the people who will accommodate such a request. Otherwise, get
ready to prick your finger many times to stain your runes; or get a friend with a
medical kit and training to take a vial. If you have access, you'll need the vial
with the lavender top. This contains heparin; an anti-clotting agent. You really do
need this as the blood begins to clot almost as soon as it leaves your body,
rendering it unusable. I would recommend two full lavender-topped tubes be
drawn; freeze as immediately as you can until you are actually ready to stain
your runes. A way of fudging on the blood is to prick a finger and squeeze a drop
into a tablespoon or so of red paint or stain. Some authors advocate the use of
other bodily fluids; saliva, semen, urine and sweat, but blood is the most
traditional of these as the "fluid of life". It is up to you which you feel best suits
your purpose for the bodily fluid you do use makes the runes uniquely "yours". If
another person picks up your runes, they cannot leave their psychic mark on
them because your blood remains to cancel out other influences.

[Sunny's comments: red ochre powder mixed with linseed oil or red acrylic paint
are both good for reddening the runes. Put a few drops of blood into the ochre
mixture or paint.]

4. Other materials: sandpaper, a saw to form the rune disks or shapes, varnish,
tung, linseed, olive or lemon oil to seal the runes once rist and stained. A sturdy
pouch is of paramount importance to contain the finished work and can be made
of leather or any heavy material.

That's basically the materials. The formation of the runes and rituals surrounding
it differ from person to person. Below is a representative sample which you are
invited to use as is or change to suit your particular working style.

1. Prior to the ritual, lightly pencil the runes onto the different disks, laying the
symbols against the grain . Softly chant the name of each rune as you draw it.
Draw all the component parts of the staves downward, to draw energies into the
rune symbol. Cut two or three extra disks to cover cracked runes and missteps of
your cutting tools, etc.

2. Set aside a sacred space in whatever way you feel comfortable; ideally in the
workshop area of your harrow (altar). It is highly appropriate to do the
Hammarsettning, or Hammer Ritual in the cardinal four directions as well as
Above, Below and Center.

3. Invite into your space the Gods and Goddesses of the runes: Odin, Balder,
Freya and Freyr, the Norns, etcetera. If you have a particular affinity for any one
God/dess, invite that Deity also to witness and lend their energies to the
proceedings. Invite also your lineal ancestors, especially those who worked
magick in their own lives, your power animal allies, local land spirits or any other
wights you may wish to have present. Pour a tot of milk, apple juice or wine in
offering to the Gods and ask them to guide your hands and lend you their powers
in the work you are to do.

4. Place your cut disks or tablets on the workbench or other safe space, with the
Fehu disk in a clamp. Lay a white cloth napkin or other clean white cloth in front
of your workspace to place the finished runes on.

5. Draw the sign of the hammer over the disk to sain it and placing your lips close
enough to vibrate the wood, "galdor " the rune (intone the rune sound) strongly
into the disk while holding a strong visualization of the one thing that means
"Fehu" to you. This could be one of the traditional meanings, such as "money" or
"cattle" or something that is extremely intimate and personal only to you.
Whatever it is, hold the visualization strongly and begin to carve, Dremmel or
burn the rune into the wood.

6. When you are finished with the first rune, take it out of the clamp, put it on the
white cloth in front of your workspace and clamp the second rune in. Repeat
steps 3 and 4 until you have all twenty-four Runes done. Ideally, you should try
to do this all in one session. If this is impossible, do three separate workings,
each encompassing one of the three Ættir (rows of eight Runes) until you are
done.

7. When you have all of the Runes done, assemble them in order on the white
cloth. Fix your gaze intently upon each one in turn, again galdoring intensely the
vibration of each Rune into the wooden disks. When you have galdored the last
rune, galdor the Ansuz-Laguz-Uruz formula "Ahhhluuu!" (meaning "It is
sealed"/"So mote it be") over the rune set.

8. Ground the sacred space (and yourself), thank the Gods, and dismiss any
minor wights you might have called.

This is a ritual which takes place in two parts. In the first part, you are erecting
sacred space for blooding or painting the rune staves. After a period of time
waiting for them to dry, you will come into sacred space again to seal and do the
final consecration of the runes.

1. Again, set aside sacred space in whatever way you feel comfortable using the
Hammarsettning to sain and seal the space.

2. Invite into your space the Gods and Goddesses of the Runes, your lineal
ancestors and any other wights you may wish to have present. Dedicate the
space and the time to the consecration of your rune set. Lay your runes on a
cloth that you don't mind getting soiled with your own blood or ink. (This cloth
will later be ritually burned) Pour a tot of milk, apple juice or wine in offering to
the Gods and ask them to lend you their powers of purification for the
consecration to follow.

3. Wash your runes lightly in clean, consecrated water. The Icelandic spring water
or Glacier water that is currently on the market is perfect for this application. The
purer, the better. Don't soak them as you want them to absorb the pain or blood
later in the process. Light a recel or smudging blend made of purifying herbs like
oakmoss, cedar, Thor's beard (house leek), vervain, clary sage and perhaps a
smidgen of amber perfume resin. (Refer to the "Nine Worts Galdor" in the
Lacnunga for ritually appropriate herbs.) Dedicate the recel to the Purifying forces
and pass each rune through the smoke, saying a formula like "By Oak and Sage,
by Fire, Water, Air and Earth, in the name of Odin, purified be this Rune, clear be
its purpose and great be its Power. Ahhhluuu! " Then intone the name of each
Rune and blow the vibrations into the disk. Repeat with all twenty-four runes and
return them to the cloth.

4. For a Man or Non-Menstruating Woman: Have an altar space set aside upon
which is your bottled blood (several drops from pricking your finger, in a quantity
of red ochre acrylic paint or red India ink is just fine as is a whole lavender-
topped tube from a professionally done venipuncture), the completed Runeset
and a quill, or small brush.

For Menstruating Women: If you intend to insert the Runes vaginally (the most
effective way, in my experience), conduct the ritual nude, or have no
underclothes on and wear a loose skirt which you are easily able to raise and
lower during the ritual. Have tissues and a sanitary napkin available and sit on a
folded towel to contain any spills. Have on your altar a small brush and bowl next
to the Runeset. If you are able to extract any of your blood (this is most easily
done with the fingers) and prefer not to insert the Runes, put the blood into the
bowl and mix it with red ochre acrylic paint or red India ink. You will need enough
to color the staves of all twenty-four Runes.

5. For a Man or Non-Menstruating Woman: Take up each Rune disk and paint
each component part of the stave downwards, drawing the power of the energies
you are raising into the rune. Chant three times "Fehu, Fehu, Fehu!" while you
are painting, or as many times as it takes you to feel that the energies are
present in the rune. After which you seal the energies into the Rune by again
vibrating "ALU!" into the wood. You have repeated this process four times before
and will repeat it once more before your set is consecrated, for a total of six
times. The repetition is necessary as it gets the energies well worked into the
physical structure of the wood and carved staves. Repeat with each rune until all
twenty-four are stained. Take down the sacred space and wait for your Runes to
dry.
For Menstruating Women: Obviously, inserting the Runes vaginally colors them all
over. Women who do this must be totally comfortable with touching themselves
intimately. This method is usually preferred by more serious magickal workers
and "galdarkonas" (literally: magick-wives) but is not necessary to consecrate
your Runes for everyday use. If you prefer to paint on your own blood with a
paintbrush, follow the directions above. I prefer to insert the Runes a pair at a
time in order in twelve separate sessions. Sometimes you will not be able to
complete this at one sitting due to the availability of your blood and the
thirstiness of the wood. As you insert each pair of Runes, galdor three times the
name of each Rune or as many times as it takes you to feel that the energies are
present in the rune. Seal the energies into each Rune by vibrating "ALU!" into it
internally. Remove the pair of Runes from your vagina and set the wet Runes on
the stainable cloth to dry. Repeat in pairs until all twenty-four are stained. Take
down the sacred space and wait for your Runes to dry.

6. Until your Runes are dry, keep in a dust free environment. Pets will be
attracted to the blood as will ants; keep the drying Runes in an inaccessible place,
under a bowl, large strainer or other cover that will not touch their surface. When
the Runes are dry, erect the sacred space once more and seal the paint or blood
in by rubbing the wood with a quarter cup of olive oil with ten drops of lemon oil
in it. You can further this recipe by adding a teaspoon of melted beeswax and
beating until incorporated. This is a basic old furniture polish recipe and works
well to seal handmade wood products. Furthermore, add a few drops of the oils of
the plants that are known to provoke visions such as mugwort, vervain, viper's
bugloss, buckthorn, house leek, parsley root, sage and others. Add these oils to
the olive oil base prior to adding the beeswax and stir (don't shake) them into the
mix. I have a lovely polish made with the addition of amber perfume resin and a
bit of a melted brown crayon which added a slight, lovely walnut color to the
wood. Work the polish into the wood of each rune with a cloth. As you do so,
mentally galdor each rune and think about its meaning as you rub. The finished
runes should have no trace of polish on their surfaces, but should be buffed to a
satin finish.

7. After sealing, hold each Rune over your heart and vibrate the sound of each
through your heart chakra and into the individual Rune. Finish with "ALU ". When
you have done this with all of your runes, they are ready to use. Dedicate them
to the main purpose you wish to use them for e.g.: "By Iaer and Urdh, I dedicate
these Runes to acts of Healing and Divination!" or "By Odin and Freya, I dedicate
these Runes to the learning of Deep Magick!". Whatever God/desses you invoke
will be sealed to the Runes for their lifetime, so make sure you know what you
want before you speak. Spend some time thinking about it before you dedicate
the set. Go and do your first Rune reading for yourself; your Runes are now
irrevocably and personally sealed to you and their energies will never run higher -
you have earned the right of first usage.
Now, take your brand spanking new Runeset out for a test drive. Your first
Divination should be for yourself, for your Runes will be glowing with the energies
of your own Wyrd. For your first reading, concentrate on a general portrayal of
your own life to present, then on the present itself, then on the future. These
would ideally be done as three separate readings, completed in one sitting. Don't
forget to record your experiences. One new to the runes should generally do no
serious readings for other people until they have spent at least a three or four
years in intensive study of the runes as individual Mysteries. Study Divination
from your second or third year onward. Be careful in what you tell people; the
runes are not a panacea and their message is not meant for everyone.

Galdor (galdr) is defined as "the singing of runes and runic combinations in spell
work, healing and other applications". Learning to galdor is like learning to sing.
There are for the most part an infinite number of combinations of runes that can
be concatenated within any given galdor. You may choose to sing one rune over
and over or a combination of five, ten, fifty, several hundred in differing
permutations to infinity. The numerical implications of this are somewhat
interesting and form the basis for the decoding and encoding of runic structures
found in nature, the sciences and pure mathematics. There are 24 runes in the
Common Germanic (Elder) Futhark and any number of ways to put them
together. Repeats of one or of a sequence of nine are the most frequently seen in
workings of magickal significance. Work with spreading out the sound of each
rune and engaging as many consonant/vowel combinations as you can. The first
rune: "Fehu" can be galdored: "Feeee, Faaaa, Fuuuuu, Faaayhuuuuu!" (now you
know what "fee-fi-fo-fum" really means!) Draw out the vowels as much as
possible, exploring all registers and resonances in your voice. Find the place each
rune fits the best in your vocal register and bodily vibrancy. Each rune might feel
more correct to you being sung as a song in and of itself, complete with a
beginning, middle and an end. Or you might just hold one note for each rune.
Most of the runes will have slightly to vastly different tones. Explore them all.
Each person will have different notes for each rune; there is no "one correct
way".

As the Master Runester Edred Thorsson says: "Reyn til Runa " - meaning to
explore, study and quest until you find the Mystery. Go into the heart of Mystery
(Runa ), until you can go no further. Go even further than that. Then you will no
longer need a runeset...
1. Draw the rune you are studying on your forehead in an aromatic oil. Dragon's
Blood perfume is good for this as are pine, mugwort, lemon and sage essential
oils. If using essential oil, be sure to mix one drop of essential to five or six drops
of carrier oil which can be any salad oil you have on hand. Feel the rune's essence
soaking into your forehead and smell the scent of the oil. (If you use the same oil
each time to enrune yourself, you will develop a Pavlovian attachment to it which
will facilitate your entry into the 'other world' of the Runes very swiftly. I use a
very light mixture of mugwort and pine in grapeseed oil.) Allow yourself to go into
a very light trance, or meditative state. Note what emotional associations and
images come to you. Write them down when you come out of your meditation.
Compare notes over time and across the runes you study.

2. Draw the rune of your study onto the palm of your dominant hand and galdor
(meaning "to chant with purpose") the rune with your lips very close to your
palm. Your hand should feel the resonance of your voice. This is called "loading"
the rune. (Which brings forth all sorts of associations and droll warnings against
going off 'halfcocked' that we won't go into...{grin}) Transfer the "loaded" runic
energy from your dominant to your non-dominant palm by beginning to slowly
chant the rune. As you begin to chant, raise the loaded palm upwards into the air,
gathering energy and force. When you feel you have gathered enough energy and
are at the high point in your chanting (Wiccans: when the energetic "cone" has
been formed) slam the loaded palm down onto the other hand and abruptly,
explosively, extend the last breath of your rune chant into it. The "slam" of the
palm needn't be physically forceful; you are 'slamming' the force of the rune, not
your own main. Feel now the non-dominant palm. How does it feel, what
emotion, color or scent can you attach to it? Try this exercise on other parts of
your body, on a plant or tree (ask first!), familiar, etc. This is one of the ways of
using runes in healing. Make copious notes of your impressions and compare over
time.

3. This is a couples exercise. Get together with another classmate for this one.
Both stand facing one another. The "Sender" holds his or her hands out at waist-
height, palms facing downward. The "Receiver" holds his/her hands underneath
the Sender's hands, palms facing upwards with about a three to four inch
airspace between them. The Sender then 'loads' a particular rune into his/her
hands by visualizing, feeling the rune internally, perhaps with chanting (which can
be silent and mental) until the rune's energy has peaked and then without
touching, 'slams' the runic energy down into the Receiver's hands. The Sender
then backs off and grounds by touching the floor if s/he needs to. Receivers
should remain stationary until the last impression, sight, sound, smell, color,
vision etc. is received and noted. Then, switch places and the previous Sender
now receives. Do this with all runes you study. Note the different energy
signatures the runes give off when channeled through different people. Switch
partners if you are able.
4. Draw one rune from your bag (or by placing your finger on a rune chart in
random fashion) to begin each day. Read a small snippet from one of the
recommended books and spend five minutes in meditation on your rune for the
day. Often, your rune will be amazingly predictive of the day's situations. Do the
same with the last few moments of your evening.

5. As many runesters have done, bake and eat your own rune bread, cookies or
cakes. Any sort of small baked cake or cookie will do; enrune them by risting
(writing) one rune per cake with clear, red icing or food coloring. Ingest one cake
per day for twenty-four days in sacred space using loading of the cake and galdor
before ingesting it, noting any and all effects. I like to do this exercise along with
#4 above, before heading out the door.

6. Work on your practice of galdor, or singing the runes with intent. Work from
Fehu to Othala and galdor a rune circle around yourself daily. This is an excellent
form of protection and self-defense and will fool the wiliest of elf-shot archers
among other things. I credit daily runagaldor with bettering my good health.

7. Choose an English language word that derives from your daily rune choice. An
example is "Ride" from Raidho, "The" from Thurisaz, "Any" or "All" from Ansuz
etc. Meditate on how you relate to that word in your own life. If using "Day" from
Dagaz then how do you relate to your day-night cycle? Are you a 'day' person?
How do you use your day? What do daylight, daybreak and day's end hold for
you? Use your notes of all of these associations to make your own word/rune
association charts to replace those found in the works of others.

8. Keep a journal of your efforts, without fail. Even if it's a few shakily penned
lines upon awakening, note down every thought, dream, sound, scent or emotion
that relates to your study. Immerse yourself in a sea of runes.
Wassail!
© 1995-2003 Maryam Povey Webster, "Lyfjaheim Runic Study/Intensive". Visit
Maryam's website Wyrdweavers Collective where the original of this article is
posted.

For another description, visit Irminsul Aettir, an outstanding site on runes and
Àsatrù, by Susan Granquist and Mike Mohilo. Mike demonstrates how to use a
Dremmel tool to create an intricately carved rune set. Start with the runes section
and stay to explore the rest of this truly beautiful website.

To purchase a runeset or the supplies needed to make your own, visit the
Commercial Rune Links page of this website.
I have found that Runes usually give a compatible reading when done
concurrently with a Tarot reading. There is a theory, among certain circles, that
the runes were the inspiration for Tarot. Look, for example, at the Hanged Man.
He hangs upside down, just as Odin hung from Yggdrasil. I'm inclined to believe
that there are some correlations between Tarot and Runes, but they are far from
identical.
The corrlations below are from Edred Thorsson's book, Futhark, a
Handbook of Rune Magic. A controversy over this book centers on
these alleged correspondences between Runes, Tarot and Astrology.
The critics say that this is "new age pandering" and that there is no
historical support for such correspondences. Nevertheless, this book is
highly regarded in most other aspects.
Rune Tarot Astrology God/Wight Color Tree Herb

Fehu Tower Aries Aesir Light Red Elder Nettle

High Sphagnum
Uruz Priestess Taurus Vanir Dark Green Birch Moss

Thurisaz Emperor Mars Thor Bright Red Oak House leek

Ansuz Death Venus Odin Dark Blue Ash Fly Agoric

Raidho Hierophant Sagittarius Forseti Bright Red Oak Mugwort

Kenaz Chariot Venus Freya/Dwarves Light Red Pine Cowslip

Gebo Lovers Pisces Odin/Freya Deep Blue Ash/Elm Heartsease

Wunjo Strength Leo Freyr/Elves Yellow Ash Flax

Lily of
Hagalaz World Aquarius Ymir Light Blue Yew/Ash the Valley
Nauthiz Devil Capricorn Nornir/Etins Black Beech Bistort

Isa Hermit Moon Rime Thurses Black Alder Henbane

Jera Fool Sun Freyr Light Blue Oak Rosemary

Eihwaz Hanged Man Scorpio Idhunna/Ullr Dark Blue Yew Mandrake

Wheel Of
Perthro Fortune Saturn Nornir Black Beech Aconite

Algiz Moon Cancer Valkyrjur Gold Yew Angelica

Sowilo Sun Sun Sol White/Silver Juniper Mistletoe

Tiwaz Justice Libra Tyr/Mani Bright Red Oak Sage

Lady's
Berkano Empress Virgo Frigg/Nerthus/Hel Dark Green Birch Mantle

Ehwaz Lovers Gemini Freya/Freyr/Aclis White Oak/Ash Ragwort

Mannaz Magician Jupiter Heimdall/Odin Deep Red Holly Madder

Laguz Star Moon Njord/Balder Deep Green Willow Leek

Ingwaz Judgment New Moon Ing/Freyr Yellow Apple Selfheal

Dagaz Temperance Half Moon Odin/Ostara Light Blue Spruce Clary

Othala Moon Full Moon Odin/Thor Deep Yellow Hawthorn Goldthread

 ©1995 Sigrun Wynnsdatter
Used with permission of the author.

I cast a rune into the air.

It fell to ground I know not where!
I do not see it by the table...
Nor yet to find it am I able.

Alas that solitary rune

Is joined by many other things.
Perhaps it has found my front door key
Or those reading glasses that took wings...

It isn't on my altar there,

The dust is not disturbed a bit.
Behind the cushions of the couch?
Two cheese balls, but no sign of it.

A seven month old TV Guide

Is found, but hides no teinn.
That rune has wandered far afield
Amid this mess of mine!
Aha! The cat's got something there!
Is it my rune? Alas! Lament!
Kitty's found my Windows disk
(I'd wondered where that went!).

Well now my runes are minus one.

My casting is awry!
I guess I'll have to spread them all
And see which one has gone bye-bye!

I step to get the rune-pouch down

And hear an ominous *crack*
My Gods, don't say I've STEPPED on it!
Oops, no... That was a Cracker Jack!

Ohhh...welllllllll...

There is historical precedence for using runes as tattoos. If you are of northern
European heritage, there may be a tattooed Nordman or Viking in your genetic
past.

I often am asked what runes or runic charms to use as tattoos. My first advice is
to try out whatever symbol you choose as a temporary tattoo first! There are
several reasons for this.

• Aesthetics - Make sure you like the design before you commit your skin to a
permanent adornment (or disfiguration).
• Safety - Runic are powerful. If invoked or created incorrectly, or for the
wrong reason, they can be dangerous. The mere creation of a runic charm
may invoke the charm, even if this was not intended.

Henna works well for a temporary tattoo. It is used in the middle-eastern

countries to draw designs to adorn women's fingers and hands, as well as for hair
dye. Powdered henna can be obtained at beauty supply stores, sometimes even
in the nail-polish section of your local drugstore, or can be ordered online. It
comes in several shades, from red to black. A design drawn on the skin in henna
will last about two to four weeks depending on how long the paste is left on the
body.

If you want a magical charm, the only ones I really recommend are the
"Aegishjalmur" ("helm of awe"), or the "Vegvisir" (runic compass), which is a
variant of the Aegishjalmur. These are very ancient charms and totally benign to
the bearer. Algiz (Elhaz) is the primary rune in use in both, although there is a
structural formula at work also. The Aegishjalmur's purpose is 'protection and
irresistibility in battle'. I encourage you to read more about this charm on Brad
Lucas' web page: Aegishjalmur, which explains what this charm is and how it is
constructed. There are numerous variations of this charm. Here are pictures of
tattoos using this symbol:

I've recently discovered a source for black tee-shirts bearing the Aegishjalmur.
Check out the Commercial Links page of this website.

The following is Islandic singer Bjôrk's Vegvisir compass tattoo. Vegvisir means
"direction sign" or "see the way". This charm helps prevent one from getting lost.
It is a "brun rune" or sea charm.
Here is another suggestion, a runic circle with a simple Aegishjalmur.

There are some other aesthetically pleasing and relatively benign runic charms
found on the charms page of this website. (Heed the warning above and use at
your own risk.)

Fylfot

"Fylfot" for Good Luck is a variation of the swastika, which was a good luck charm
in many cultures, all over the world, long before the Nazis perverted it into a
symbol of fascism. In the form above, it's called a "fire twirl". Sometimes these
are shown with three legs (a triskel) or even more than four legs, such as a "sun
wheel" or "sun disk". None of the swastika variants shown on this page are Nazi
swastikas. It's time to reclaim the swastika as a benevelent symbol.
 Sun Disk

Another variant is a "Thorshamar" (Thor's Hammer) symbol. On the left is an

historic galdrastafur for that symbol in the swastika style. On the right is a line
drawing of a Thor's Hammer pendant found in the Romersdal archeological site.
Either would make an interesting tattoo. To see variations of the Thor's Hammer
as pendants, visit the Ragnar's Ragweed Forge online store.

Thorshamar Thor's Hammer Pendant

If you are determined to have a rune charm for a tattoo, visit my Rune Charms
and Rune Charms for Warriors and for Peace pages. If you don't find what you
are looking for, email me at sunnyway@aol.com.

Those of the Àsatru religion who have dedicated their lives to Odin favor the
Valnott. The Valnott or "death knot", the triple triangle shown below, is one of
Odin's symbols. Odin's followers have a tendancy to die violently, so wear this
symbol at your own risk! I do not recommend this symbol as a tattoo and include
it here primarily as a warning.
 Valnott

If you want to write a word in runes, these two web pages contain nifty
JavaScripts that will transliterate the name or word into the runes of the Elder
Futhark at Write in Runes, or in Anglo-Saxon runes at Runic Converter.

The runic script shown below contains several "bindrunes". Bindrunes are
monogram-like designs made up of several runes that share lines. One's initials
or family name made into a pleasing bindrune would make a nice tattoo. See
Oswald the Runemaker's website for sample bindrune monograms. Sometimes
he'll even custom make one at no charge. Also check out Oswald s new Rune
Tattoo website .

"Ek ErilaR" (I am a rune wizard)

Celtic knotwork designs make terrific tattoos. You'll find many tattoo artists
already have fine-line knotwork flash (prepared designs). Celtic designs tend to
be symmetrical, while the Norse designs are frequently asymmetrical.

The stylized animal and "griping beast" type of knotwork are typically Norse
rather than Celtic, although you'll often find them in Celtic collections. Look for
books containing knotwork pictures or drawings. You are also welcome to use any
of the red designs found on the pages of this website. They are all ancient
designs and copyright-free for personal use.
Here is an example adding a rune symbol to a knotwork design.

Simple Knotwork

Gripping Beast Knotwork

Gripping Beast Knotwork

 Serpent and beast designs from runestones

Three ancient poems were created as mnemonic aids for remembering the rune
symbols, their names, meanings and properties. Because the runes changed
slightly in each culture the three poems differ in some aspects.

From Runic and Heroic Poems by Bruce Dickins

Fe
Wealth is a source of discord among kinsmen;
the wolf lives in the forest.

Ur
Dross comes from bad iron;
the reindeer often races over the frozen snow.

Thurs
Giant causes anguish to women;
misfortune makes few men cheerful.
 As
Estuary is the way of most journeys;
but a scabbard is of swords.

Reidh
Riding is said to be the worst thing for horses;
Reginn forged the finest sword.

Kaun
Ulcer is fatal to children;
death makes a corpse pale.

Hagall
Hail is the coldest of grain;
Christ created the world of old.

Naudhr
Constraint gives scant choice;
a naked man is chilled by the frost.

Isa
Ice we call the broad bridge;
the blind man must be led.

Ar
Plenty is a boon to men;
I say that Frodi was generous.

Sol
Sun is the light of the world;
I bow to the divine decree.

Tyr
Tyr is a one-handed god;
often has the smith to blow.
 Bjarkan
Birch has the greenest leaves of any shrub;
Loki was fortunate in his deceit.

Madhr
Man is an augmentation of the dust;
great is the claw of the hawk.

Logr
A waterfall is a River which falls from a mountain-side;
but ornaments are of gold.

Yr
Yew is the greenest of trees in winter;
it is wont to crackle when it burns.

Norwegian Rune Poem in Old Norse (dead link)

(in Modern English)

From Runic and Heroic Poems by Bruce Dickins

Fé - Wealth
Source of discord among kinsmen
and fire of the sea
and path of the serpent.

Úr - Shower
Lamentation of the clouds
and ruin of the hay-harvest
and abomination of the shepherd.

Thurs - Giant
Torture of women
and cliff-dweller
and husband of a giantess.
 Óss - God
Aged Gautr
and prince of Ásgardr
and lord of Vallhalla.

Reid - Riding
Joy of the horsemen
and speedy journey
and toil of the steed.

Kaun - Ulcer
Disease fatal to children
and painful spot
and abode of mortification.

Hagall - Hail
Cold grain
and shower of sleet
and sickness of serpents.

Naud - Constraint
Grief of the bond-maid
and state of oppression
and toilsome work.

Iss - Ice
Bark of rivers
and roof of the wave
and destruction of the doomed.

Ár - Plenty
Boon to men
and good summer
and thriving crops.

Sól - Sun
Shield of the clouds
and shining ray
and destroyer of ice.
 Tyr
God with one hand
and leavings of the wolf
and prince of temples.

Bjarken - Birch
Leafy twig
and little tree
and fresh young shrub.

Madr - Man
Delight of man
and augmentation of the earth
and adorner of ships.

Lögr - Water
Eddying stream
and broad geysir
and land of the fish.

Yr - Yew
Bent bow
and brittle iron
and giant of the arrow.

Icelandic Rune Poem (in Old Icelandic)

(in Modern English)

From : Runic and Heroic Poems, by Bruce Dickins.

Feoh
Wealth is a comfort to all men;
yet must every man bestow it freely,
if he wish to gain honour in the sight of the Lord.

Ur
The aurochs is proud and has great horns;
it is a very savage beast and fights with its horns;
a great ranger of the moors, it is a creature of mettle.

Thorn
The thorn is exceedingly sharp,
an evil thing for any knight to touch,
uncommonly severe on all who sit among them.

Os
The mouth is the source of all language,
a pillar of wisdom and a comfort to wise men,
a blessing and a joy to every knight.

Rad
Riding seems easy to every warrior while he is indoors
and very courageous to him who traverses the high-roads
on the back of a stout horse.

Cen
The torch is known to every living man by its pale, bright flame;
it always burns where princes sit within.

Gyfu
Generosity brings credit and honour, which support one's dignity;
it furnishes help and subsistence
to all broken men who are devoid of aught else.

Wynn
Bliss he enjoys who knows not suffering, sorrow nor anxiety,
and has prosperity and happiness and a good enough house.

Haegl
Hail is the whitest of grain;
it is whirled from the vault of heaven
and is tossed about by gusts of wind
and then it melts into water.

Nyd
Trouble is oppressive to the heart;
yet often it proves a source of help and salvation
to the children of men, to everyone who heeds it betimes.

Is
Ice is very cold and immeasurably slippery;
it glistens as clear as glass and most like to gems;
it is a floor wrought by the frost, fair to look upon.

Ger
Summer is a joy to men, when God, the holy King of Heaven,
suffers the earth to bring forth shining fruits
for rich and poor alike.

Eoh
The yew is a tree with rough bark,
hard and fast in the earth, supported by its roots,
a guardian of flame and a joy upon an estate.

Peordh
Peorth is a source of recreation and amusement to the great,
where warriors sit blithely together in the banqueting-hall.

Eolh
The Eolh-sedge is mostly to be found in a marsh;
it grows in the water and makes a ghastly wound,
covering with blood every warrior who touches it.

Sigel
The sun is ever a joy in the hopes of seafarers
when they journey away over the fishes' bath,
until the courser of the deep bears them to land.

Tir
Tiw is a guiding star; well does it keep faith with princes;
it is ever on its course over the mists of night and never fails.

Beorc
The poplar bears no fruit; yet without seed it brings forth suckers,
for it is generated from its leaves.
Splendid are its branches and gloriously adorned
its lofty crown which reaches to the skies.

Eh
The horse is a joy to princes in the presence of warriors.
A steed in the pride of its hoofs,
when rich men on horseback bandy words about it;
and it is ever a source of comfort to the restless.

Mann
The joyous man is dear to his kinsmen;
yet every man is doomed to fail his fellow,
since the Lord by his decree will commit the vile carrion to the earth.

Lagu
The ocean seems interminable to men,
if they venture on the rolling bark
and the waves of the sea terrify them
and the courser of the deep heed not its bridle.

Ing
Ing was first seen by men among the East-Danes,
till, followed by his chariot,
he departed eastwards over the waves.
So the Heardingas named the hero.

Ethel
An estate is very dear to every man,
if he can enjoy there in his house
whatever is right and proper in constant prosperity.

Dæg
Day, the glorious light of the Creator, is sent by the Lord;
it is beloved of men, a source of hope and happiness to rich and poor,
and of service to all.

Ac
The oak fattens the flesh of pigs for the children of men.
Often it traverses the gannet's bath,
and the ocean proves whether the oak keeps faith
in honourable fashion.
 Æsc
The ash is exceedingly high and precious to men.
With its sturdy trunk it offers a stubborn resistance,
though attacked by many a man.

Yr
Yr is a source of joy and honour to every prince and knight;
it looks well on a horse and is a reliable equipment for a journey.

Ior
Iar is a river fish and yet it always feeds on land;
it has a fair abode encompassed by water, where it lives in happiness.

Ear
The grave is horrible to every knight,
when the corpse quickly begins to cool
and is laid in the bosom of the dark earth.
Prosperity declines, happiness passes away
and covenants are broken.

Anglo-Saxon Rune Poem (in Anglo-Saxon)

There is yet another rune poem, the Abcedarium Nordmanicum, discovered in a

manuscript written in the 9th century, written in high and low German. This is
sometimes referred to as the "Old Swiss Rune Poem". It relates to the Younger
Futhark.

Fee first,
Aurochs after,
Thurs the third stave,
The Åse is above him,
Wheel is written last,
Then cleaves cancre;
Hail has need;
Ice, year, and sun.
Tiu, birch and man in the middle;
Water the bright,
Yew holds all.
Three versions of the Abcedarium Nordmanicum are available on the Woden's
Harrow website, along with a Real Audio sound file.

Feoh: wealth
Wealth should flow,
constantly circulating
to promote the common good.
Sellers, buyers, investors, and the taxing authorities
portion out between them
the incomes of the folk.
Money sitting idle
causes only harm.

Ur: the wild ox

One must grab life's challenges by the horn's
to ride the waves of one's wyrd.
Before such a powerful one
the world becomes one's domain.

Thorn: the thorn

Computers crash
and planes fall out the skies.
That is the nature of things
and not always evil in intent.
Even good people sometimes cause
good people harm.
 Os: language
The worlds came into being thru
the crashing sounds of fire and ice.
Sound and the maker sounds
the divine word is spoken.
Wisdom and tradition
give comfort to the folk
in times of great changes.

Rad: riding
When one sits in one's home
everything looks so easy;
talk is easier than action.
To walk in another's shoes
and do better,
that is a most difficult task.

Cen: the torch

The inner light which is never extinguished
brightens the dark weary world.
This body is a great hall;
the mind sits in the body's high seat.
The call to faith
a torch carrying procession.

Gyfu: the gift

The giver and the giftee
form a circle of obligation.
As these are the bonds
which form true community.
Tho one can give too much
and receive that which one doesn't want.

Wyn: joy
It is bliss to reach the state of happiness:
no suffering, no sorrows, great joy.
To have the necessities of life
and to be able to help others.
Even in a reversal of fortune
one who is truly free
can still find joy
in this world and in other realms.
 Haegl: hail
Even a good life has its days.
As a hard rain good for the crops
turns to a hail storm that flattens them.
Even then the bad times don't last;
even the thickest hail
melts away.

Nyd: need
Need is the manifestation of desire;
the bondage of will to the external object.
It can be oppressive
but it can also be the key to liberation.
In organizing with others
bonds of oppression can be broken.

Is: ice
Ice driven back by fire;
mists of crashing cosmic forces.
A space for the nine worlds was created
along with the body (ice)
and the energies (fire).

Ger: the year

The sky wolves have retreated;
Sunna warms the land below.
Freyr and Freya have
bestowed upon us a great bounty
for all the folk.

Eoh: the yew

Symbol of Yggdrasil
the yew is strong
and holds many worlds within its branches.
It offers much support
to those who grow it.

Peorth: the hall

In the shelter of the world tree
many great halls have been built.
So that all peoples can go
to be with their patron deity
according to the rules of their faith.
No one can be excluded from the protection of the Tree
save those who exclude themselves
by evil deeds.

Eolhx: a water plant that bites

Even a plant can cause harm
if used without caution;
danger lurks even in the safest place.

Sigel: the sun

Sunna is the goddess of hope.
She points out the way
and gives us the energy for life's work.

Tir: a star
Tyr is the way.
He is the sky father
who guides us
thru life winding paths,
never abandons us
to darkness.

Beorc: the birch

Your green leaves bloom early
giving us knowledge
that Spring has come again.

Eh: the horse

Embodiment of godly power
thought the body of the horse
people share its might.

Man: the human being

Be happy in life.
Bring happiness to your friends
and relations.
Yet be aware that death is always waiting.
 Lagu: the sea
The sea is the cauldron of chaos;
creative matrix,
playground of Ran,
from which human beings came.

Ing: the god of fertility

He moves across the lands;
visiting his farmer friends
giving gifts of great bounty.

Ethel: native land

One loves the land they live upon
sharing in its rights and duties.
Thus the land protects its friends
if its friends respect it.

Daeg: the day

We shine in the light of the deities.
Tho day is followed by night;
life by death,
we know that after night comes a new day.
So death is followed by new life
in whatever way that arises.

Ac: the oak

The daughter of the great tree
she provides us and animals
with food and shelter.

Aesc: the ash

Like the mighty ash
may we have the power
to withstand the attacks
of our enemies

Yr: the bow

Getting on a jet
I fly straight as an arrow
to my destination.
 Iar: a sea creature
The world serpent has us all
in its grip;
lord of eternity
the cycle of birth and death.

Ear: the clay

Death is the end of all.
Even the most powerful
and wealthy people
are seized in the end.
Yet don't despair,
for life goes on
and so do all which die
come back to some form of life.

© 1996 by Jim Davis. Used with permission of

the author. The poem is included in Davis's
Waking Up After a Night on the Town with the
Mead of Inspiration & Eros Insurgent . ISBN:
0595182135.

These meditations are based upon personal

reflections on the Anglo-Saxon Rune Poem. The
author's main source was The Rune Poem:
Wisdom's Fulfillment, Prophecy's Reach, by Jim
Paul, Chronicle Books, San Francisco 1996

by Taran OR
Published in Heathen Magazine

"Fire is comfort and power to every man,

its force flows freely to all who freely give.
It is the fire of life;
Wisely used, great ørlög is gained before Tyr.

"The Auroch is a fearless beast and greatly horned,

the Ur-force his source of strength and power.
The roamer of the moor,
with the will to form or to destroy..."

Click Here to view the rest

The runes are inextricably bound to Norse mythology. One who aspires to be a
user of runes needs a working knowledge of the mythology and writings of the
runic era.

In the beginning was Muspell, the realm of fire. It is a place of dreadful light and
heat. Only its natives, the Fire Giants, can tolerate its flames. Surt, a Fire Giant,
guards Muspell's border, armed with a flaming sword. At the end of the era, at
Ragnarok, Surt and his companions will destroy all the Gods and and their world
with fire.

Outside of Muspell lies the void called Ginnungagap, and north of Ginnungagap is
Niflheim, the world of awesome dark and cold. In this world are eleven rivers
flowing from a great well. The rivers are frozen and occupy Ginnungagap. When
the wind, rain, ice, and cold meet the heat and fire of Muspell in the center of
Ginnungagap, a place of light, air, and warmth is born.

Where fire and ice first met, thawing drops appeared. Beneath the melting ice lay
a Frost Giant named Ymir. Ymir slept, falling into a sweat. Under his left arm
there grew a couple, male and female Giants. One of his legs begot a son with
the other.

The melting frost became a cow called Audhumla from whose udders ran four
rivers of milk that fed Ymir.

After one day of licking salty ice blocks, she freed a man's hair from the ice. After
two days, his head appeared. On the third day the whole man was released from
the ice. The man's name was Buri. Buri had a son named Bor. Bor married Bestla,
the daughter of a Giant, with whom he had three sons. Odin was the first, Vili the
second, and Vé the third. Odin, in association with his brothers, is the ruler of
heaven and earth. He is the greatest and most famous of all Gods.

Odin and his brothers killed the Giant Ymir. They carried Ymir to the middle of
Ginnungagap and created the world, called Midgard, from his body. Ymir's blood
became the sea and and lakes. His skull became the cover of the sky which was
set over the earth. Ymir's brains were tossed into the air, and became clouds.
Then sparks and burning embers from Muspell were placed in the middle of
Ginnungagap to give light to Midgard. They named the stars and set their paths.
Ymir's skeleton became the mountains of Midgard. His teeth and jaws became
rocks and pebbles. His flesh was ground into dirt in the great mill Grottekvarnen.
Ymir's hair became trees. Maggots appeared in Ymir's flesh became Dwarves,
who had human understanding and the appearance of men, but lived in the earth.
Under each corner of the sky the suns of Buri put a Dwarf. The four Dwarves are
called Austri (East), Vestri (West), Nordri (North), and Sudri (South).

Midgard was surrounded by an enormous ocean. Odin, Vili and Vé gave lands
along the coasts to the friendlier Giants, the Etin, for their settlements. From two
trees they created a human man and woman. Odin gave the man and the woman
spirit and life. Vili gave them understanding and the power of movement. Vé gave
them clothing and names. The man was named Ask [Ash] and the woman Embla
[Elm]. Ask and Embla are the ancestors of all humans in Midgard.

Next they built Åsgard, the home of the Gods. In a hall named Hlidskjálf, Odin
sits on a high seat from which he can look out over the whole world. Odin married
Frigga, the daughter of the Giant Fjörgvin.

Yggdrasil, the World-Tree, the tree of fate, arises in the center of the Midgard. Its
branches reach up over Asgard. The entire universe is dependent on the World-
Tree. The tree has three three roots. One reaches into the underworld Hel,
another to the world of the Frost-Giants, and the last one to the world of human
beings. Beneath the tree is the Urda well, guarded by the Norns, the three
Goddesses of Fate. Two other wells also feed Yggdrasil. One is called Hvergelmer,
and the other is Mimer's well. The dragon Nidhog lies in Hvergelmer and gnaws
on the roots of the tree. Mimer's well is the well of wisdom, guarded by the wisest
of all beings, Mimer. Odin once gave his right eye for a drink of the water from
this well.
The Gods built a bridge called Bifröst from Asgard (heaven) to Midgard (earth).
They ride daily over the great rainbow bridge. Bifröst is guarded by the God
Heimdall. Heimdall sleeps lighter than a bird, sees one hundred travel-days in
each direction, and has such sharp ears that he can hear the grass and the wool
grow. But as strong as Bifröst is, it will collapse when the when the Frost Giants
ride out over it at Ragnarok. There is nothing that can be relied on when the sons
of Muspell are on the warpath.

The Norse deities are divided into two major groups, the Aesir and the Vanir. The
Vanir, the "Earth Gods", symbolize riches, fertility, and fecundity. They are
associated with the earth and the sea. The most important Gods of the Vanir are
Njord, Freyr, Aegir and Freya.

The Aesir, the "Sky Gods", symbolize power, wisdom, and war. They are long
lived, but not immortal. Odin is the leader of the Gods, with magical skills. Thor,
with his magic hammer, is the God of Thunder who presides over working men.
Loki is a Giant who is an Aesir by adoption. He and Odin made a vow of friendship
and became blood-brothers. Loki is a trickster, a shapeshifter, and a
troublemaker.

In the distant past a fierce war was fought between the Aesir and the Vanir. The
conflict between the Gods began when Odin and Thor refused to recognize the full
status of Godhood to the Vanir. The Vanir sent a beautiful woman, Gullveig (gold-
drink), to the Aesir, who tried to destroy her. She came back to life three times,
and led to their corruption. War then broke out. After both sides were exhausted,
each side exchanged members of its group with the other; the Vanir sent Njord
and his son and daughter Freyr and Freya, the Aesir sent Mimir and Hoenir. The
truce was celebrated by a meeting at which all the Gods spit into a bowl, creating
a Giant called Kvasir, who is the sign of peace and harmony among the deities.
Kvasir was later sacrificed and from his blood became a potent drink which
inebriates deities and gives inspiration to poets.

Balder, one of the sons of Odin, appeared as the essence of intelligence, piety,
and wisdom. Both Gods and men came to him to settle legal disputes, and his
judgments were reconciling and fair. Balder had a dream in which his life was
threatened. Upon reporting this dream to his mother, Frigga, she exacted an oath
from fire, water, metals, earth, stones, and all birds and animals. They swore
they would not harm Balder. Because of his immunity, the Aesir used Balder as a
target in games, throwing darts and stones at him. When Loki saw this, he
disguised himself as a woman and asked Frigga why Balder suffered no harm.
Frigga told him of the oath. Loki tricked her into telling him that mistletoe was the
only being that did not agree to the oath. Loki immediately took mistletoe and
created arrows. He took the arrows to the Blind God Hoder, brother of Balder,
and volunteered to direct his aim so that he would participate in the game. When
the mistletoe struck Balder, Balder fell dead.

Because Balder was not a warrior and did not die in battle, he did not go to
Valhalla, the hall of slain heroes, but into the domain of Hel, Keeper of the Dead.
When Odin begged his release, Hel (Loki's daughter) responded that if everything
in the world both dead and alive wept for Balder, then he could return to the
Aesir. If not, he would remain with Hel. The Aesir sent messengers throughout
the world asking all to weep for Balder. All responded except a Giantess, Thokk
(Loki in disguise), whose refusal to weep forced Balder to remain in Hel's domain.
The Aesir succeeded in capturing Loki. To punish him for his many crimes, they
chained him beneath a serpent, which dripped venom onto him, causing terrible
pain.

The Ragnarok, or end of the world, has been prophesied. When Mirmir no longer
guards his well, Yggdrasil's root will begin to rot. The Nidhog dragon will finally
succeed in knawing through the root that ends at Hvergelmer well. The Norns will
be alarmed at the pollution of the Urdh well and the yellowing of the leaves of the
world tree. Odin's sacrificed eye lies in Mirmir's well and sees what is to come. He
knows that nothing can stop Fibulwinter, three years with endless winter, which
will be followed by Ragnarok.

The days will grow colder until even Urda well freezes solid. Storm and sleet will
pound the World-Tree. One of Yggdrasil's branches will break and fall, striking
Jormungand, the world serpent, which immediately will let go of its tail. The Hel
ship Naglfar will become visible in the mist. The wolves Skoll and Manegarm will
get closer and closer to Sun and Moon, which they have chased for eons. Fenrir
wolf and and the Hel-wolf Garm will break their chains. Giants will release Loki
from his fetters on the mountain. Nidhoggr will leave the roots of Yggdrasil and
head toward Asgard. Behind him will march all the Giants. Heimdall will see all
this, and will take up the Gjallarhorn to blow the warning.

Loki will lead monsters and Giants to attack the Gods in the great battle of
Ragnarok on Vigrid plain. The leader of the Fire Giants, Surt, will attack Freyr,
who will be armed only with a deer's antler. Freyr will stick his deer horn through
Surt's eye, but then Surt will kill him with his flaming sword. Thor's son Magni will
send a killing arrow toward Nidhoggr's head. Side by side, Odin and Thor will fight
Fenrir and Jormungand. Odin will put his spear, Gungnir, in Fenrir's chest, but the
wolf will crush Odin to the ground. Thor will kill Jormungand with his hammer,
Mjollnir, but then will take nine steps backwards and fall down, poisoned by the
serpent's venom. Tyr will kill the wolf dog Garm. Vidar will take revenge for Odin.
The enemies Loki and Heimdall will their spears at each other at the same time
and both will die. Modi will be surrounded by Giants, but Magni and Vidar will
rescue him.

The winds will increase and blow Yggdrasil from every direction until the great
World-Tree falls. The Dark Elves forge will tip and the World-Tree will burn. The
Bifrost Rainbow Bridge will collapse and one by one each of the Worlds will fall.
The remaining Aesir will escape in Freyr's ship, Skidbladnir. It will be almost
taken by the Hel-ship Naglfar. Midgard will then be destroyed by fire, and will sink
back into the sea.

This final destruction will be followed by a rebirth, the Earth reemerging from the
sea. Seven sons of the dead Aesir will return to Asgard and rule the universe.

The Havamàl is part of the Elder or "Poetic" Edda, which is one of the primary
written sources for Norse mythology. This excerpt from the W. H. Auden and P. B.
Taylor translation of the Havamàl contains Odin's telling of how he obtained the
runes and runic power.

Wounded I hung on a wind-swept gallows

For nine long nights,
Pierced by a spear, pledged to Odin,
Offered, myself to myself
The wisest know not from whence spring
The roots of that ancient rood.

They gave me no bread,

They gave me no mead,
I looked down;
With a loud cry
I took up runes;
From that tree I fell.

Nine lays of power

I learned from the famous Bolthor, Bestla' s father:
He poured me a draught of precious mead,
Mixed with magic Odrerir.

Waxed and throve well;

Word from word gave words to me,
Deed from deed gave deeds to me.

Runes you will find, and readable staves,

Very strong staves,
Very stout staves,
Staves that Bolthor stained,
Made by mighty powers,
Graven by the prophetic God.

For the Gods by Odin, for the Elves by Dain,

By Dvalin, too, for the Dwarves,
By Asvid for the hateful Giants,
And some I carved myself:
Thund, before man was made, scratched them,
Who rose first, fell thereafter.

Know how to cut them,

know how to read them,
Know how to stain them,
know how to prove them,
Know how to evoke them,
know how to score them,
Know how to send them,
know how to send them.

Better not to ask than to over-pledge

As a gift that demands a gift.
Better not to send
Than to slay too many.

Another translation says:

Do you know, how to carve them?

Do you know, how to read them?
Do you know, how to color them?
Do you know, how to understand them?
Do you know, how to pray?
Do you know, how to sacrifice?1
Do you know, how to send?2
Do you know, how to discard?3

Better not to pray at all, than to sacrifice too much.

A gift requires a gift in return.
Better not to send at all, than to counteract too much.
Thus carved Thund before time,4 when he rose, when he returned5

-------
1 a blot, an offer of something to the Gods, and it becomes blessed
2 rune magic - how to send a runic benediction or curse
3 how to counteract rune magic
4 Thund is a name for Odin, meaning "thin", referring to the long time of
austerity, hanging in the tree
5 when he rose after falling down from Yggdrasil, when he returned to the world
after his long sacrifice.

For the full version of the Havamàl, click here.

Àsatrù - The religion honoring the ancient Norse Gods

Heroic Tales From the Norse the Norse by Catherine Pyle is a retelling the Poetic
and Prose Eddas that is geared toward a younger audience.

Grimm's Teutonic Mythology

Grimm's Teutonic Mythology Translation Project

Hliðskjálf Old-Norse Mythology Web Page

Viktor Rydberg's Teutonic Mythology

Yggdrasil, the World Tree: A Visual Tour of the Nine Worlds with art based upon
Norse Mythology. Outstanding!
Ancient Myth & Origin of Religions
Death of Balder
Norse Creation Myth
Essay on Loki
Norse Gods and Goddesses
Essay on Norns
Germanic Goddesses
Ragnarok, Twilight of the Gods
Morse Mythology
Yggdrasil
Odin's Home Page
Grimm's Teutonic Mythology
Paxson on Frigga
Stories in Norse Mythology
Folklore and Mythology Links
Scandinavian Mythology & Folklore
The Religion of Ancient Scandinavia
The Original Valkyries
Rydberg's Teutonic Mythology
Heidnischwerk and Heathen Carvings by Donna Kaunike and JBL Statutes contain
artwork-sculptures and drawings of the Norse Gods that one can order online.
The Jelling Dragon carries Thor's Hammer pendants, etc.

This is more than just a list of the players, it's also a lexicon ("ordbok") of
terminology one encounters while reading about Norse mythology and runelore.

ABCDEFGHIJKLMNOPQRSTUVWXYZ

Abundantia, Abundia (a-bun-daníshya) - See Fulla.

Aclis - Twin gods worshipped by the Teutons, said to be the sons of the Sky God.

Aegir [ pronounced "eye-ear"] - ("The Alebrewer") Vana-God of the Sea (or Ocean
Giant?), who lived on Hlesey island. He was skilled in magic. He can be good or
evil. He and Ran have nine wave daughters, or "undines". He represents gold,
prosperity, sailors, sunken treasure, brewing, control of wind and waves. Mistblindi
is his father and Logi is his brother.

Æsir, Asynur pl. [pronounced "eye-seer"] - A plural word meaning "pillars"; or

"supports"; and is the collective name of the Old Norse Gods of the family of which
Odin was the patriarch. The singular is Ase or Áss [awss]. Ása is used as a prefix
to denote that the God or Goddess is of the Æsirî. The Gods are strong, beautiful
and bigger than ordinary people. They live longer than humans, but they are not
immortal. Every God has knowledge in different categories. They generally are
good, friendly and helpful. The Vanirs who have lived in Asgard for a long time also
counts as Æsir. Æsir are the gods of consciousness and the sky as opposed to the
Vanir who are the gods of the earth and biological life/the subconscious. One early
explanation of their name was that they were "Asia-men", meaning from Asia. The
Gods identified as Æsir are: Odin (Fjolnir), Fjorgyn, Loki, Thorr, Meili, Frigg, Tyr,
Hermodr, Baldr, Hodr, Sif, Thrudh, Nanna, Forseti, Sigyn, Magni, Modi, Vali, Vidar.
The Æsir are direct descendants of Odin by way of the father, or are females who
have married (male) Æsir. Aesic (not Æsir) Gods are: Frigg's servants: Vor, Hlin,
Snotra, Vara, Saga, Gna, Syn, Eir, Fulla, Sjofn, Lofn; Thórr's servants: Thjálfi,
Roskva; and Odin's Valkyries. The Gods identified as Vanir are: Holde, Nerthus,
Njord, Freya, Freyr, Odh, Hnoss, Aegir, Ran, Ullr, Ulla, Gerdh, Skirnir, Heimdallr,
Idunna, Bragi, Siofyn, Gefjon, Skadhi, Erde, the Undines, Svol, Ostara, Gullveig.
The Vanir are direct descendants of Holde by way of the mother, or are males that
have married (female) Vans. Vanic (not Vanir) are Mundilfari, Mundilfara, Mani, Sol;
Freyr's servants: Byggvir, Beyla; Freya's Valkyries. The following are not identified
as either Vanir or Æsir: Hoenir, Kvasir, Jorun, Helja.

Agnar - Older brother of King Geirrod, son of King Hraudung. He was lost when ten
winters old on a fishing trip with his brother and, after being washed ashore, was
looked after for the winter by Odin and Frigga. When they rowed home his brother
leaped out of the boat first, kicked the boat back into the sea. Thus the younger
brother became king. Many years later, after Odin (disguised as Grimnir) was
captured by King Geirrod and tortured over a spit. In in series of riddles he
identified himself as Odin. King Geirrod in fright fell on his own sword and died.
Agnar then ruled as king for a long time after.

Ai - A Dwarf from the race of Lovar.

Alaisiagae - War Goddesses. See Valkyries.

Aldr - ON: Vital essence, life-age.

Ale Runes - Men used Ale runes to block the magical enchantments of strange
women. Ale runes were written inside the cup from which the woman drank, also
on the back of the man's hand. The man would scratch the Nyd rune upon his
fingernail as the final binding power. See also Vardlokkur.

Alf (ON alfr, alfar) - [pronounced "owl-vur"] Elf; sometimes male ancestral spirits.

Alfar - ON plural of Alf. [pronounced "owl-var"] The Elves, which are divided into
three races Ljosalfar, Dokkalfar, and Svartalfar, or Light Elves, Dark Elves and
Black Elves, the last also called Dwarves. Black Elves are commonly though to be
the cause of sickness; their arrows (Elf-shot) cause stroke and paralysis. All of the
Alfar are wise magicians. They will frequently take an interest in individual humans,
as shown by such names as Alfred (Elf-counsel), Aelfgifu (Elf-gift), and so forth The
Alfar are also unpredictable, taking pleasure or offense at the slightest things; your
manners and bearing are exceedingly important in dealing with these wights.
Àlf-blót - An offering to the Elves or genius loci of a place.

Alfheim, Alvheim - 1) The world of the Elves, also called Ljøsalfheimr. 2) The hall of
Freyr.

Alfrik, Algfrig - An artistic Dwarf, a son of Mimir . With Berling, Dvalin, and Grer, he
forged Freya's incredible Brising necklace. To get the jewelry she spent one night
with each of them.

Alf-Shot, Elf-Shot - A condition that is caused by being "shot" by Alfs and can be
the cause of physical conditions ranging from mild muscle spasms to bone cancer
and nervous degeneration, having a part of your soul complex stolen or eaten as
well as other unpleasant effects. The same effects can come from witch-shot and
Dwarf-shot. Also, a general malicious harmful magical sending against a partciular
victim.

Algron Island - Where Odin (as Harbard) stayed for five years.

Allfather, Alföder, Alfödr - One of the titles of Odin, "The Oldest of the Gods".

Allsvinn - ("Very Fast") Allsvinn is one of Sun's two horses that drags the sun (the
other is Arvak). They are chased by two wolves. Allsvinn has protection-runes
carved on his hoofs. Arvaker is the other horse.

Alsvid - ("Very Strong") The horse that pulls the chariot of the moon, driven by the
god Moon. Under the shoulder-blades of the horse the gods put two bellows to cool
them, and in some poems that is called "iron-cold".

Althjof - ("Mighty Thief") A soil dwelling Dwarf.

ALU - Literally "ale"; also means "luck" or "magical might".

Alves, Elves - There are both Light Elves and Dark Elves. The Elves are good and
have Freyr as their leader, but the Black Elves or Dwarves are evil-minded. They
are skillful smiths. Light Elves and Dark Elves are often beautiful and sensible. and
have same size and appearance as humans. The Light Elves live in Alfheim and in
the second heaven, Andlang, where the beautiful hall of the light elves, Gimlé is
located. The Dark Elves dwell in mounds, hillocks and rocks. The term "Dark Elves"
refers to their abodes, and not to their appearance or moral character. The Black
Elves or Dwarves live in Svartalfheim.

Alvheim, Alfheim - Alvheim is the world of the Elves, where Freyr and the Light
Elves dwell. Lysalfheim, Freyr's hall, Breidablikk, Balders dwelling, and Heimdal's
Himinborg hall are also situated in Alvheim.
Alvis - ("All-knowing") One of the wisest dwarves. He is known for demanding to
marry Thrud, Thor's daughter. Thor challenged him until the the sun rose and
turned him to stone.

Amber - A stone that is sacred to Freya. When she could not find her husband Od,
she shed tears of gold. The tears that hit trees turned into amber. A kenning for
amber is "Freya's Tears".

Andhrimnir - ('The one with soot in his face') Andhrimnir is the cook that slaughters
the boar Saehrimnir every night. The meat is given to the hungry warriors in
Valhalla. Eldhrimnir is the pot that Andhrimnir cooks in.

Andlang - Second heaven above and to the south of Asgard. Andlang is home of
the beautiful hall of the light elves, Gimlé. The third heaven above Asgard is
Vidblain.

Andvaranut - The magic ring Andvaranut is a part of the Nibelunggold. When the
Dwarf Andvari was forced to leave the treasure he spelled a deadly curse over it.
The ring was forged by Volund.

Andvari - A Dwarf, a shape-shifter, who lived as a pike in a pool in Svartalfheim. He

had a huge hoard of gold and a special ring that could make gold. He lost his entire
hoard to Loki when Odin and Hoener were captured. Loki needed ransom money.
Andvari pleaded to keep just the ring as it could make him gold but Loki took it
anyway. Andvari cursed the ring and said it would destroy everyone who owned it.
The ransom was paid and they were set free. The cursed gold later caused the
deaths of Fafnir, Regin and Sigurd.

Angrboda, Angr-boda - ("She who betakes sorrow") A Jotun-Giantess, the mother,

by Loki, of horrible monster children Hel, Fenrir-wolf, and Jormungand, the Midgard
serpent. She lives in Ironwood, may be related to Skadi.

Annarr - 1) A by-name of Odin. 2) Also, the second husband of Night/Natt, with one
daughter by her called Earth/Erda (Nerthus).

Antler - Freyr had a deer antler without a name, which was his only weapon after
he lost his self swinging sword. With the antler he killed Beli, and in Ragnarok he
sticks it into the Fire-Giants leader Surt's eye before he dies.

Apple - The apple is symbolic of eternal life. It is the tree of Iduna, goddess of
eternal youth. Apple's rune, Ing, represents fertility and limitless expansion. Peorth
and Cweorth are also runes of the Apple.
Aptrburdr - ON: rebirth. A process whereby the essential powers and
characteristics of a person are handed down to, and inherited by, later generations.
This usually happens naturally and along genetic lines. With this rebirth the next
generation also inherits the fate (ørlög) of the progenitor and of the whole clan or
tribe.

Ari - ("Eagle") Ari is an Eagle-Giant who frightens the dead outside Nifilhel. Nifelhel
is the kingdom of the Death-Goddess Hel. Hel takes care of those who have died of
age or misfortune.

Aridva - A rock dwelling Dwarf.

Armsvartnir - Fenrir-wolf was chained on Lyngvi Island on this lake.

Arvak, Arvaker - ("Early Walker" or 'The Early Bird'" ) One of Sun's two horses that
drags the sun's chariot, chased by the wolves Hati and Skoll. Arvaker has
protection-runes in his ear. Under the shoulder-blades of the horses the gods put
bellows to cool them. Allsvinn is the other horse.

Asa, Asa-Gods - A God of the Æsir; The Æsir; also used to refer to the Æsir and
Vanir together. Ases (pl)

Ása-Thór - Thor, the thunder god's full name.

Àsatrù - The religion honoring the ancient Norse Gods. It comes from the words
"Ase" which means "of the gods" and "tru" which means religion or belief.

Asgard, Asgardhr - ("Ases' Garth") World of the Æsir, the land of the Gods,
"heaven", in the very top of the World-Tree. Asgard is surrounded by a magical
river that the Gods once set alight to kill Thjazi, the giant A bridge called Bifrost
connects Asgard to the Underworld. There are two heavens above Asgard:
Andlang and Vidblain.

Åsgardsreia - A band of superantural entities, with Odin at the helm, riding across
the sky at Yuletide amidst much noise and rowdiness. See Wild Hunt.

Ash tree - The Ash tree is sacred to Odin. The Ash is considered to be the father of
trees. According to Nordic tradition, the world tree, Yggdrasil, is an Ash. The Ash is
the tree of sea power, or of the power resident in water. The first man, Askr, was
made from an Ash tree. (His wife, Embla, was an Elm). Special guardian spirits
reside in the Ash; This makes it excellent for absorbing sickness. The spirally
carved druidical wand was made of Ash for this purpose. Because Ash attracts
lightning ("courts the flash"), it is also a good conductor of önd (magical force),
Wood cut at the Summer Solstice is best, making it a strong protection against ill-
wishers. In former times, the sacred High Seat Pillars of halls and temples were
made of Ash. Ash has its own rune, As.

Askr and Embla - Origin of humanity, the first man and woman. The first man, Askr,
was made from an Ash tree. His wife, Embla, was an Elm. Odin and his two
brothers Vilje and Ve found two wooden logs at the beach. Odin gave them life,
Vilje gave knowledge and Ve gave feelings and senses.

Asvid, Asvido - A ruler of the Giants.The Gant who carved runes of wisdom on
Yggdrasil.

Asynjor, Asynjur - The Goddesses; feminine version of Æsir; also female

attendants of Frigga in Vingolf. One of them, a healer, was called Eir. Others were
named Fjorgyn, Frimia, Fimila, and Hnossa the beautiful.

Atheling, Athling - Noble (can be used as either a noun or an adjective).

Athem - OE æthm [aythm]:The "breath of life", the vital force of life borne in the
breath.

Atrid - Another name for Odin.

Aud - Son of Nagifari and Night.

Audh-stafir - ON: staves of riches (the results of a runecasting).

Audhumla - ("Nourisher" or "Rich Hornless Cow" ) The name of the mythological

sacred cow--the primeval shaping force of the Cosmos, created from the moisture
where the heat from Muspelheim collided with the frosty fog of Niflheim. The great
cow produced Buri by licking on the salty rocks of Ginnungagap and nourished the
Giant Ymir with her milk .

Auja - Good luck.

Aurboda - The mountain Giantess Aurboda is Gymir's wife. Together they have the
son Beli and the daughter Gerd, a beautiful Goddess that Freyr married. Freyr had
to give away his self-wielding sword to get his bride.

Aurgelmir - The primal being. The Frost Giants' name for Ymir.

Aurochs -The extinct wild ox of Europe, last seen alive in 1627. Symbolized by the
rune Uruz.

Aurvandil - ("Seafarer")The friendly Giant Aurvandil is the sybil Groa's husband.

Aurvandil was the foster father of Thjalfi (Thorr's servant). On their way back from
killing the Giant Hrungnir, Thor and his companions were met by a violent
snowstorm and a freezing cold. Thor saved Aurvandil from a certain death and
carried him over the Elivogar straits from Jotunheimur to the citadel of the Elves.
During the trip Thor did not notice that one of Aurvandil's toes was exposed. It
froze, so Thor broke it off and cast it up into the heavens, where it still stands as
the star called Aurvandil's Toe.

Aurvangar - Place in Jöruvellir where Svarin's grave-mound is found, from which

the race of Dwarfs called Lovar come from.

Austri - ("East")The Dwarf who was put in the sky's east corner by Odin, Vili and
Ve. The sky is made out of the Giant Ymir's head. The other three dwarves were
Nordri, Sudri and Vestri.

Bafur - A soil-dwelling Dwarf.

Balder, Baldr, Baldur (bal-der) - ("The Bright One") Æsir son of Odin and Frigga,
who was killed by an arrow made of mistletoe shot by the blind God Hodor (who
was tricked by Loki) and resurrected. His wife is Nanna, his son, Forseti. Known as
the Shining God; the Bleeding God. Sacred wells sprang from the hoof marks of his
horse. He represents light, advice, reconciliation, beauty, gentleness, reincarnation,
wisdom, harmony, happiness. Balder will return from Helheim after Ragnarok and
will rule as one of the new Gods.

Balder's Bane - A kenning for Mistletoe, which was the the sole entity that did not
swear to never harm Balder. Loki tricked the god Hodur into shooting Balder with
an arrow made of Mistletoe, causing Balder's death.

Bale - Poison.

Baleyg - ("Flame-eyed One") Another name for Odin.

Bane - Slayer.

Bane of branches - A kenning for fire.

Bane of Shields - A kenning for the sword Tyrfing.

Bara - ('Big Wave') One of Aegir and Ran's nine wave-daughters who are said to
be the mothers of Heimdall, the guardian of the Bifrost bridge.

Bari - A Dwarf that was instrumental in the building of Mengloth's hall, Lyr .
Barri Woods - ("The Leafy") A peaceful place known to Freyr and others where
Gerd was to meet Freyr for marrage.

Barrow-mound - Burial mounds where the dead were placed.

Baugi - ("The Stooping") An Etin Giant, Suttung's brother and son of Gilling. Odin,
disguised as Bölverk, tried to get some of the Mead of Poetry by working at Baugi's
farm. The name After Odin had spent all year working for Baugi, he took him to
Suttung, but Suttung denied Odin (as Bölverk) any Mead. Baugi then took Odin to
the mountain of the mead and bored a small hole, with Rati, his auger. It was just
big enough for Odin, in the shape of a snake, to enter. Having second thoughts,
Baugi tried to stab Odin as he slithered through, but he was too late. Later Bölverk
seduced Gunnlöd and stole the Mead of Poetry.

Bearers of Fate - These are the entities who are attached to an individual and carry
that individual's fate (ON ørlög), thus influencing his or her life and actions. Entities
that belong to this group include the fetch (ON fylgja) and the lesser Norns (ON
nornir), as well as in certain instances Valkyries (ON Valkÿrjur) and Dises (ON
Disir).

Beli - ("Moaning") Gymir's and Aurboda's son and brother to Freyr's wife, Gerd. He
is the leader of the barking Giants. Freyr was unarmed when he and Beli fought at
Ragnarok, but Freyr killed him with a stag antler.

Beli's Bane - A kenning for Freyr, who killed the Giant Beli.

Belt of Strength - The god Thor's magical belt which can double his strength.

Beowulf - An Anglo-Saxon hero, noted for fighting the Grendl monster; an epic
poem of the same name.

Berchta, Perchta - A Germanic Goddess, wanders through the fields during

Yuletide bringing them fertility and also causing harm. She has bulging eyes,
wrinkles and tangled hair.

Bergelmir [pronounced "Bare-ghel-mere"] - The Deluge Giant Bergelmir is

Thrudgelmir's son and Ymir's grandson. He and his wife were the only two Giants
to survive the flood of Ymir's blood. In that way he kept the Giant race from dying.
He is called Father of all Giants.

Berling - Berling forged the Love Goddess Freya's Brising necklace together with
the Dwarves Alfrik, Dvalin and Grer. The payment was that she spent one night
with each of them. He is a Dwarf son of Ivaldi .
Berserkers - ("Bear Shirts") Men who could turn themselves into bears (like
werewolves) in battle. They were seized with an uncontrollable madness for
bloodshed.

Bestla - ("The little sauna woman")The Frost Giantess Bestla married Buri's son,
Bor, and gave birth to the three Gods; Odin, Vili and Ve. She is daughter to
Bolthorn and Ymir, and sister to Mimir.

Beyla - ("Bee") Beyla is Freyr's servant. She is married to Byggvir and they live
together with Freyr and Gerd on the farm Alfheim. Her major task there is to milk
the cows.

Biflidd, Biflindi - ("Spear-shaker") Another name for Odin.

Bifrost - [pronounced "beye-vrurst"] The rainbow bridge from earth to heaven,

guarded by Heimdall. It is a bridge that only the gods can cross. It is covered with
flames to stop the frost ogres and cliff giants from scaling heaven. It will break
when the sons of Muspell ride out over at Ragnarok.

Bifur - A soil-dwelling Dwarf.

Bil & Hjuki - The Moon-God, Nepur, took these children from Byrgir Well while they
carried mead from the well with Sœg ("Tub") & Simul ("Carrying- pole"). They
followed the moon on its way until their father, Ivaldi, battled with Nepur and
reclaimed them. Bil later becomes Saga. Idun is their sister.

Bileyg - ("One whose eye deceives him, i.e. one-eyed") Another name for Odin.

Billing - ("Twin") 1) Elf of the twilight or west. 2) The Giant Billing is the master of
the Vanirs. He is Gilling's brother, Rind's father and Vali's grandfather. His warriors
protects Sol and Mane.

Bilskirnir - [pronounced Bill-skier-near] - ("Lightning") Thor's hall at Thurdvang. It is

the biggest building ever built, with six hundred and forty floors.

Birdwood - Where the red cockerel All-Knower comes from, perhaps a by-name of
Yggdrasil.

Bjart - ("Shining One') One of the Love-Goddess Freya's eight sisters. The God of
storm and fishing, Njord is her father. The fertility God Freyr is her brother.

Blid - ("The one who is mild') Blid is one of the Love-Goddess Freya's eight sisters.
The God of storm and fishing, Njord is her father. The fertility God Freyr is her
brother.
Blodighofi - ("The one with blood on the hoofs") Blodighofi is Freyr's horse, which
was given to Skirnir, when he rode to Jotunheim to get Gerd for him. The horse
wasn't afraid of either fire or smoke.

Boar - An animal sacred to Freyr. His boar, Gullinbursti, has golden bristles.

Bodn - One of three bowls used by the dwarves Fjalar and Galar when they were
making Kvæsir's blood into the Mead of Poetry.

Blodughadda - ("With blood in the hair") One of Aegir and Ran's nine wave-
daughters who are said to be the mothers of Heimdall. the guardian of the Bifrost
bridge.

Boe - In Saxo's account of the Baldr story, the son of Rind is called Boe instead of
Vali.

Bolthorn - ("Evil Thorn") Odin's grandfather, a Giant. Bolthorn is father to Bestla,

Bor's wife and mother of Odin, Vili and Ve. He is also the father of Mimer.

Bolverk (Boll-verk) - The Giant disguise used by Odin to get the Mead of Poetry.

Bombor - Soil dwelling Dwarf.

Bor, Borr - ("The Son") A supernatural man, son of Buri, a Giant who was created
when the cow Audhumbla licked at a stone. He is married to the Giantess Bestla
and is the father of Odin, Vili and Ve.

Bragi, Brage [pronounced "brah-yih"] - God of poetry, eloquence, and boasting.

Son of Odin and Gunnlod; married to Idhuna. He greets new arrivals to Valhalla
with songs of their deeds. His virtues are wit, cunning, wisdom, music, writing, the
arts. He is the patron of skalds and minstrels.

Breidablik - ("Broad Shining") Baldr's and Nanna's hall in Asgard; a magnificent

palace. No unclean thing is permitted to be there.

Brimer - 1) Brimer (Ymir?) is a Giant that owns the island Ókolnir. There he has his
feast hall in which the Giants celebrates when Ragnarok is coming. 2) A hall
located in Ókolnir. In it there is plenty of good drink. A refuge to those finding it after
Ragnarok.

Brimir Hall at Gimle, Sindri Hall at Nidafioll, Nasatrands, Hvergelmir - Places the
remaining Gods will be sent to after Ragnarok.
Brisingamen, Brising - ("Fire-Jewelry")The Brisingamen necklace belongs to Freya.
It was forged by four dwarves and to get it she had to spend one night with each of
them. This ornament can be worn either as a belt or a necklace depending upon
how Freya plans to use it. Loki once stole it.

Broadland - Another name for Vidar's hall. Also called Landvidi ("Whiteland").

Broadview - Another name for Balder's Hall.

Brokk - A Dwarf; superb smith and jeweler, son of Ivaldi. He was pictured as small
and blackened from the smithy. With his brother Eitri he made Sif's golden hair, the
spear Gungnir, the ship Skidbladnir. Loki wagered his head that Brokk's brother
Sindri could not forge greater magical items than these. So, Loki, in the form of a
gadfly, stung him on the hand, neck and eyelids to prevent him from helping with
the forge's bellows and winning the bet, but Loki failed. His brother Sindri created
the boar Slidrugtanni for Freyr and Freya, the ring Draupnir for Odin, and a new
hammer for Thor, a hammer which would be impossible to steal, because it would
always return to its owner. Loki ran but was caught by Thor. Loki said, "You can
have my head but not my neck". So Brokk pierced holes in Loki's lips with an awl
and sewed them up as a lesson not to brag.

Brynhild, Brynhildr - ("Byrnie of Battle" or "Mail-coat of Battle") A Valkyrie and

servant to Odin; a shape-shifter who often used a swan disguise. This beautiful
being fell in love with the hero Sigurd. She is daughter to king Budle and sister to
Atle and Bekkhild. She was punished by Odin, but Sigurd Fafnisbari saved her.
She married King Gunnar but really loved Sigurd. When Sigurd was killed, she
threw herself into the fire and burned to death.

Budli - Father of Atli (Attila the Hun) and Brunhild.

Buri, Bure [Boo-ree] - ("Good-looking" or "Great and Huge") Supernatural being

licked from the salty rocks of Ginnungagap by Audhumla, the primal cow. Father of
Bor, who is father of Odin, Vili and Ve. Bure died of old age, as the golden apples
of Iduna had yet to appear.

Byggvir - Companion God of Freyr. The God of ale/beer and corn, Byggvir is
married to Beyla. He is Freyr's servant and lives at Freyr's farm Alfheim. His task is
to take care of the world-mill and its grist.

Byleist - ("Lightning") The Storm-Giant Byleist is Farbauti's and Laufey's son. He

has two brothers, the trickster Loki and the Water-Giant Helblindi.

Bylgja - ('Big Breaking Wave') One of Aegir and Ran's nine wave-daughters who
are said to be the mothers of Heimdall, the guardian of the Bifrost bridge.
Byrgir - A well found in the kingdom of Ivaldi, probably connected to Mirmir's Well,
since its water gave the gift of poetic power and ecstasy . Ivaldi tried to keep this
secret, and sent two of his children in the dark of night to empty out the well and
bring back the mead. From this mead he allowed the Gods to drink as much as
they wanted. Nepur, the Moon-God spied the youngsters on their way back home
with a pail full of mead, and abducted them and the mead. But Ivaldi fought Nepur
as he passed through the underworld and reclaimed them.

Coiler - A kenning for the Midgard-Serpent.

Dain - A ruler of the Elves.

Damp With Sleet - Another name of Hel's hall. Also called "Eliudnir".

Darkdale - The dwelling place of the dwarves, in the north, covered with gold.

Daughters of Aegir - 1) The waves of the sea. 2) The "undines", Aegir's and Ran's
nine daughters, born of the waves.

Day - 1) At the creation, the gods sent Day and Night to race across the sky in
chariots drawn by swift horses. 2) Day is the father of the Light Elves and the
personification of the daylight. He is Night's (Nott's) son in her third marriage, with
Delling. He controls the days on his horse Skinfaxi.

Dead Man's Shore - A hall in Hel where no sunlight reaches, covered by serpent
skins and dripping venom. This is the destination after death of murderers, traitors,
adulterers. Nidhögg sucks blood from the bodies of the dead.

Delling - ("Day-Spring" or "Dawn") Red Elf of the dawn or east; lover of Nott (Night).
Day is their son. Delling is the guard at Breidablik. His name means 'the one who is
light-complexioned'

Dis (ON dis), Disir, Desir (ON dis; disir) - Plural of dis. - Ancestral female spirits to
whom Winter Nights and Disting are holy. They watch over the family in general but
more particularly the person who will carry on the line.The Disirs work under Freya.
The Valkyries are Disir.

Disease - Disease was brought into the world by the birth of Hela, Loki's daughter.

Disting- One of the Great Blessings between Yuletide and Easter. Local Things are
often held at this time. Freya and Vali are often honored during this blessing as well
as the Dises and Alfs.
Dokkalfar - The Dark Elves, who dwell in mounds, hillocks and rocks. They have
much in common with the Disir, being thought to be in some aspects the masculine
counterparts of these beings. They are great magicians and teachers of magic, and
it may have been to their abodes that Odin refers when he says that he learned his
wisdom from the "men, very old men / who dwell in the wood of the home".
Blessings may be made to the Dokkalfar in one's own home, or one may seek out a
place where they dwell if one wishes to ask a favor of them. The best time to
approach them is at sunset, for they are not fond of daylight. The appear as very
beautiful, though pale, human-like wights in noble clothes. The term "Dark Elves"
refers to their abodes, and not to their appearance or moral character.

Dolgthvari - Rock dwelling Dwarf.

Dori - Rock dwelling Dwarf.

Draugr, Draug, Draugar - The undead, or animated corpse, also called aptrgangr
("after-goer"). Draugrs are extremely strong and as such can be very dangerous.
They were said to commonly kill the living by applying a massively strong slap to
the head. Draugr's should never be looked at directly as it is said that they can
steel vital önd from a person by gazing at them alone. Runes are carved on
gravestones to prevent the dead from rising and walking again among men.

Draupnir - ("The Dropper") Odin's gold arm-ring, forged by Brokk. Every ninth night
eight new rings, as heavy as the original, drop from it. Odin gave the ring to Balder,
but he gave it back. Odin later laid it on Balder's funeral pyre. Balder sent it back
from Hellheim with Hoenir.

Dromi - ("The Real Chain") The second chain the Gods used to tie up the Fenrir
wolf. The first was Loding, and the third was Gleipnir. The chains were forged by
the dwarves.

Draumkonur - ON. Dream women, able to foresee and interpret through their
dreams, a witch or volva

Drop-to-Destruction -The name of the stone door leading into Hel.

Duneyr - ("Rest") A deer which lives in the world tree Yggdrasil together with three
other deer. The second dear is Duratror and the other two are Dwarves in deer
shape.

Durathor - ("Slumber") The deer Durathor lives in Yggdrasil with three other deer.
The second deer is Duneyr and the other two are Dwarves in deer shape.
Durin - One of the most mighty dwarves, from the start of time. He knows the
destiny of the old dwarves. Together with Dvalin he forged the magic sword,Tyrfing.
He is Mimir's first son, the eldest of Dwarves. He helped his father build the World-
Mill to create the fertile soil needed for life on Midgard.

Duva - ("The Hiding") One of Aegir and Ran's nine wavedaughters who are said to
be the mothers of Heimdall, the guardian of the Bifrost bridge.

Dvalin - A ruler of the dwarves. Dvalin is one of the most powerful dwarves. He was
also a skilled smith and able to read runes before any other Dwarf was. He forged
the Brising necklace and Tyrfing, the magic sword.

Dvergar - Another name for the Svartalfar or Dwarves.

Dwarf's Ship - A kenning for intoxication, so called because the dwarves Fjalar and
Galar ransomed a ship in exchange for the Mead of Poetry.

Dwarves - See Svartalfar or Dvergar. Dwarves were Ivaldi's sons, but the Elves
were Mirmir's sons. The Dwarves are short and greedy beings that were magots in
the prehistoric Giant Ymir's body. Like goblins they fear the sun. The Dwarves are
often evil-minded, but they are talented smiths and they have forged mostly of the
Æsirs' treasures. They live in knotholes and caves, some of them in Svartalfheim.
Nyi, Nidi, Nordri, Sudri, Austri, Vestri, Althiolf ("Mighty Thief"), Dvalin, Nar, Nain,
Niping, Dain, Bifur, Bofur, Nori, Ori, Onar, Oin, Modvitnir ("Mead-Wolf"), Vig,
Gandalf ("Magic Elf"), Vindalf ("Wind Elf"), Thorin, Fili, Kili, Fundin, Vali, Thror,
Throin, Thekk, Lit, Vitr, Nyr, Nyrad, Rekk, Radsvinn ("Swift in Counsel"), Draupnir,
Dolgthvari, Hor, Hugstari, Hlediolf, Gloin, Dori, Duf, Andvari, Heptifili, Har, Siar,
Skirpir, Virpir, Skafinn, Ai, Alf, Ingi, Eikinskialdi ("Oak Shield"), Fal, Frosti, Finn,
Ginnar.

Edda - Both the name of a woman and the title of Snorri's Skalding (poetry) primer.
The woman Edda bears a son by Rig (Heimdall), who has paid a visit to Midgardhr
to foster a new race of humans. The boy is named Thrall and becomes ancestor for
the lowest class of people, the serfs.

Eggther - ("Sword Guarder") The watchman of the Giants, guard of the Giants'
world, Jotunheim. Eggther lives in the forest Galgvid. He is also the the guardian of
Volund's sword of revenge. He plays happily on his harp when he hears the rooster
tell that Ragnarok is coming.

Egil - Father of Thjalfi, Thor's servant, married to a Valkyrie. Brother of Volund the
smith, and Slagfin.

Eikinskjaldi - ("Oak Shield") The Dwarf Eikinskjaldi was a skillful artist.

Eikthrynir, Eiktyrnir - ("Oak Thorn") The stag on roof of Valhalla, that feeds on the
World Tree. Dew drips from his horns and flows into Hvergelmir and then into the
rivers

Einherjar - (""Single Combatants") Army of all men who fall in battle, they are
adopted as Odin's sons. He allots to them the halls Valhalla and Vingólf. There
they await Ragnarok, when they will join the Gods in fighting the Giants. They
spend most of their time fighting, eating, and drinking.

Einmyria - ("Ashes") A daughter of Loki ("Fire") and Glut ("Glow"). Her sister is Eisa
("Embers").

Eír - ("Mercy") Goddess of healing and medicine. One of Frigga's handmaidens,

with Vor and Var. She is one of Freya's eight sisters and Njord's daughter. She
probably lives in the hall Skimmer with the rest of the sisters.

Eisa - ("Embers") A daughter of Loki ("Fire") and Glut ("Glow"). Her sister is
Einmyria ("Ashes").

Eitri [Prounounced Ay-tree] - A Dwarf and metal worker. With Brokk he made the
gold boar, Gullinbursti, Odin's arm-ring and Thorr's hammer Mjollnir. He was
pictured as small and blackened from the smithy.The Dwarf Eitri is son of Ivaldi and
brother of Brokk and Sindri.

Eldir - ("Fire-Kindler") Eldir is Aegir's cock. During one of Aegir's feasts, Eldir tried
to prevent Loki from getting in, because he knew everybody said bad things about
him.

Eldhrimnir - ("Soot From Fire") The kettle which was used by the cook Andhrimnir
to boil the boar Saehrimnir. The meat is given to the hungry einheriars in Valhalla
every night.

Elf-Candle - A kenning for the sun.

Eliudnir - Hel's Hall. Her dish is called Hunger, her knife, Famine, her servant,
Ganglati.

Elivagar - Usually spoken of as a river, it is really a narrow stretch of ocean

separating Midgard proper from Jotunheimur in the north. This arrangement exactly
parallels the Underworld geography: Niflhel is separated from Hel proper by
mountains (and perhaps a narrow stretch of underworld ocean as well).

Elli, Elde - Utgardh-Loki's grandmother. She was asked, as a part of a friendly

game, to wrestle Thor because she was the weakest of giants in Utgardh-Loki's.
She wrestling Thor down to his knees. A trick, since the thin but very strong
Giantess Elli represents old age.

Elves. Alves - Elves are the sons of Mirmir, while Dwarves are the sons of Ivaldi.
See Alfar.

Embla & Askr - Origin of humanity , the first man and woman. The first man, Askr,
was made from an Ash tree. His wife, Embla, was an Elm.

Eostre, Ostara - Saxon lunar goddess, patron of springtime and hares (Easter
Bunny). The Christian holiday for the resurection of Jesus usurped Ostara's
celebration, and is now called "Easter". An aspect of the Roman goddess of dawn,
Aurora.

Erda, Earth, Jörd- ("Earth") The Earth-Goddess Erda is the mother of Thor, with
Odin. Erda is daughter to the Night-Disir Natt/Night and her second husband of
three, Annar.

Erilaz - pl., eriloz. A vitki and runemaster who is also a priest (godhi). See Erulian.

Erulian - Member of the ancient gild of runemasters who formed an inter-tribal

network of initiates in the Germanic mysteries.

Etin - Developed from OE eoten and ON jötunn. A type of Giant known for its
strength. Also a generic name for Giant (in ON Jötunheimr, etc.), which is a living
entity of great age, strength, and often great occult knowledge. Etins are usually
friendly to the Gods, while Jotuns are unfriendly.

Etin-Home - (ON Jötunheimr) The eastern world, home of all giants.

Etin-Wife - A female Etin taken in magical marriage.

Everfrost - Banquet hall of the giant Brimir. Brimir is probably another name for
Yimir.

Falcon Coat - The magical feathered coat of the goddess Freya. When worn it
turned the wearer into a falcon.

Fafnir, Fåvne - Fafnir is the son of Hreidmar and brother of Otter and Regin. He
was killed as a dragon by Sigurd Fafnisbari when he guarded his gold treasure.

Fáfnir's Lair - A kenning for Gold, because of the great hoard of gold found in the
lair of this dragon.

Fal - A Dwarf.
Falhofnir - ("Shaggy Forelock") Horse of the Æsir used to ride to Gladsheim, their
Court of Justice, each day.

Fallfordarv - The doorstep in the death Goddess, Hel's stronghold Eljudnir in

Nifilhel. Nifelhel is the place that welcomes people who have died unhonored in
battle.

Famine - Famine is the Death Goddess Hel's knife.

Farbauti - ("Cruel Smiter") A Fire Giant. He is married to Laufey and is the father of
Loki, Byleist and Helblindi. Laufey gave birth to Loki while being struck by a bolt of
fire from Farbauti.

Faring Forth - The Seidh practice of leaving the physical body to travel forth in spirit
to other realms. Travel out of the body, astral projection.

Farmagud - ("God of Cargoes") Another name for Odin.

Feathercoat - A feathercoat transforms the user into a bird. Freya has a falcon coat
that Loki often borrows. Odin and the Giant Tjatsi each have an eagle coat.

Fenja - One of the two Jotun giantesses who are able to produce gold with the
giant mill "Grotte".

Fenrir, Fenris, Fenrisulven - Monster wolf offspring of Loki with Giantess Angrboda,
brother of Hel and the World Serpent. The Gods raised the wolf in Asgard but only
Tyr had the courage to feed it. Soon the gods grew concerned, seeing how fast it
grew daily. Nothing could bind him until the Dwarves manufactured a chain that
was made out of the roots of a mountain, the noise of a moving cat, and the breath
of a fish. Fenrir bit off Tyr's left hand when the Gods tricked him into being bound
with the fetter, Gleipnir. They tied the chain to a great boulder (Gjöll) and drove it
deep into the earth. Then, to make sure, they covered that rock with another huge
boulder (Thviti) and sank it on top as a fastening peg. As a gag for the howling wolf,
they shoved a sword into his mouth so that the hilt was in its lower jaw and the
point in the upper. Still he howls horribly. There he will lie until Ragnarök At
Ragnarok he will kill Odin and then will be slain by Vidar, son of Odin. He is father
to Hati.

Fensalir - Frigga's hall in Asgard.

Fetch, fylgja - The fetch is an independent form, a soul aspect, that is attached to a
person though not actually a part of the person. It appears to the mind's eye in a
variety of forms- in the form of an animal (fetch-deer) or of the opposite sex (fetch-
wife or fetch-man), even in a purely geometrical shape. Its purpose is to assist the
person it is attached to in other realms.

Field of Warriors - Another name for Freya's hall, also called "Folkvang".

Fili - Soil-dwelling Dwarf

Fimbulwinter - ("The Mighty Winter") The three-year-long winter that will proceed
Ragnarok.

Finn - A Dwarf.

Fire Giants - The inhabitants of Muspellheim, sworn enemies of the gods.

Fjalar [Fyah-klar] -1) Fjalar is a mean Dwarf, who with the help of his brother,
Galar, kills the Giant Kvæsir. They make the Mead of Poetry from his blood, but
they later are forced to give it away. 2) The cock whose crowing wakes the Giants
for the final struggle of Ragnarok.

Fjölkunnig kona - ON. A wise woman in ancient Iceland. A cunning-woman or

witch, but not necessarily in a derogatory sense.

Fjölkunnig madhr - ON. A wise man in ancient Iceland.

Fölkyngi - ON. Skilled in the magical arts, literally "much knowledge". Traditional
word for "witchcraft."

Folkvang - The domicile of Freya. Half of all warriors who die in battle arrives here,
the others become eternal warriors in Valhalla.

Fjolnir - Minor God of wisdom and learning. Possibly another name for Odin.

Fjölsvid - ("One Who is Very Wise") A by-name of Odin.

Fjolvar - The Giant Fjolvar owns the island Allgron, where he and Odin spent five
years seducing seven foolish girls.

Fjörgynn - Weather God, father of Frigga.

Flærdg-stafir - ON: deception runes (galdrastafir).

Folkvang, Folkvangr - (""Folk-field"") Domain of Freya, which is also called "Field of

Warriors". Her hall is Sessrúmnir. Half of all warriors who die in battle arrives here,
the others become eternal warriors in Valhalla.
Forfeit-horn - Thor could not finish drinking the water in it. It was magically attached
to the ocean. Thor's drinking created the tides.

Formáli - pl. formalár. ON: Formulaic speeches used to load action with magical
intent.

Forn Sedh - In Sweden and some other Northern European counties, Ásatrú is
known by this name.

Forseti - ("The Presiding One") Axe-God of justice, savior of the devout, winner of
just lawsuits. He represents justice, good laws, arbitration, peace, fairness, good
judgment. Son of Balder and Nanna. His hall is called Glitner.

Foster Parents - Fathers often used to pay to send their sons to be looked after by
foster parents. This was considered the best way to train youngsters.

Framsynn - ON. Far-sighted. Blessed with the gift of seeing into the future.

Franang's Falls - A waterfall in Midgard where Loki, who shape-shifted as a salmon

to hide from the gods, was captured.

Freki - ("Ravenous") One of Odin's two wolves. The other one is Geri. They get all
the meat that is served to Odin in Valhalla because he himself prefers wine.

Freyr (fray-er), Frey, Fro, Ingve-Frey - ("The Lord") Vana-God, brother-consort of

Freya; son of Njord and Njord's sister, Nerthus. Fertility and creativity God; God of
Yule; God of wealth and peace and contentment. Blood was not allowed to be
spilled through violence, nor where weapons or outlaws allowed on or in his holy
places. He owns the boar, Gullinbursti, the ship, Skidbladnir, and a magic sword,
that moves by itself through the air. Gerd, a Giantess, is his wife. Sensual love,
fertility, growth, abundance, wealth, bravery, horses, boars, protector of ships and
sailors, peace, joy happiness, rain, beauty, weather, guarantor of oaths, groves,
sunshine, plant growth, sex. He ruled over the land of the light elves, Alfheim. He is
also the ancestor of the royal bloodline of the Yngling family, early rulers of
Norway/Sweden/Denmark.

Freya, Freyja - ("The Lady") Member of the Vanir who lives with the Æsir, daughter
of Njord, sister-consort of Freyr. Her emblem is the necklace Brisingamen. Hers is
the magic of reading runes, trancing and casting spells. She is said to have taught
Seidh to Odin. She owns a falcon cloak, takes dove form, rides in a chariot drawn
by two cats, or rides a boar. As leader of the Valkyries, she takes half those slain in
battle and is traditionally associated with death and sexuality. She was married to
the God Od, perhaps identical to Odin, who mysteriously disappeared. Freya had
two daughters, Hnoss and Gersimi, with Od. She weeps tears of gold, which
become amber, called "Freya's Tears".

Freya's Tears - A kenning for Amber. When she could not find her husband Od,
Freya shed tears of gold. The tears that hit trees turned into amber.

Frid - ("The Good-Looking") Frid is one of the Love-Goddess Freya's eight sisters.
The God of storms and fishing, Njord is her father. The Fertility God Freyr is her
brother.

Friagabis - ("The Free Giver") Saxon goddess of plenty.

Frigg, Frigga, Frija - (The Loving) Frigga is the clairvoyant mistress of Asgard.She
know the fates of all men and gods, although she does not desire to prophesy.
Daughter of Fjorgynn and Fjordgyn. She is Odin's wife, with whom she has six sons
and one daughter, including Balder and Hodur. Æsir Goddess of settled civilization,
she represents married sexuality. Her hall is Fensalir. She is the Goddess of
childbirth, sun symbolism, and is an aspect of fate.

Frith - Fruitful peace, happiness. The true Teutonic word for "peace" which carries
with it the implication of "freedom".

Fro - ("Lord") Byname of Freyr.

Frodi - A Vanir god whose name means "The Fruitful One"

Fródleikr - ON: wisdom or learning. Magical learning from which all other abilities
come. See Framsynn (farsight), Ófreskir (insight into the otherworld), Bregda Sér
(shapeshifting, the power to confuse and disorient one's enemies), Hamfarir
(shapeshifting, traveling in animal form), Rammaukinn (possession of supernormal
strength).

Frosti - A Dwarf.

Frowe - ("Lady") By-name of Freya.

Frost-Giants - Most of the Frost Giants drowned in Ymir's blood when the gods
killed him, and their souls migrated down into the northernmost part of the
Underworld, the dark and foggy Niflhel. A few of the youngest Frost-Giants barely
escaped, and crawled onto the beach of the northernmost part of the Earth, which
is called Jotunheimr

Fulla - ("The Filler") Sister of Frigga, also called Volla. She carries the coffer of life
and death. Although a virgin, she represents aspects of sexuality. Fulla was also
known as Abundia, or Abundantia in some parts of Germany, where she was
considered the symbol of the fullness of the earth. Nanna sent her a finger ring
from Hel. She is described as an Æsir Goddess with long hair and a golden snood.

Fundin - Soil-dwelling Dwarf.

Fylgja - A manifestation of a part of a person's soul that can take on independent

action as it can contain portions of a persons hughr and minni. The fylgja can also
be used by the person in times of need for such things as travel to one of the nine
worlds. Being able to take the form of the fylgja can be developed over time. The
fylgja generally takes on the form of an animal or of the opposite sex of the person
that it is attached to. It can and often is passed along ancestral lines. See also
"fetch".

Gagnrad - ("Gain-counsellor") The name Odin chose to call himself when visiting
Vafthrudnir.

Galar - A mean Dwarf and brother of Fjalar. They killed Kvasir and mixed his blood
with honey in pot called Odrerir and then vats called Son and Bodn, created the
Mead of Poetry.

Galdalf - Gandalf is told to be the eighteenth of the prehistoric Dwarves. The name
means 'magician'.

Galdr, Galdor - The use of runes for magical purposes, specifically verbal
incantations. A ritual to perform magical song and poetry in a high, shrieking voice.
Odin is considered the foremost practitioner.

Galdrakona - ON. A woman who practices galdor magic, a witch or volva. Magic
chant singing done by a woman.

Galdramyndur - [gald-ra-minn-dur] ON. Literally this means a "magical sign".

Galdrastafr, Galdor-stave - pl., galdrastafir. ON. Literally "stave of incantations". A

magical sign which may or may not have its origin as a bind-rune.Originally they
were made up of bindrunes which were then stylized for magical purposes. Used
as a focus for complex magical operations.

Gamanrúnar - ON: joy runes.

Gambantein - ("Magic Branch") A magic wand given to Odin by the Giant Hlebard.
When Odin had got the wand he made Hlebard lose his mind.
Gand, Gandr - (ON gandr) A magic wand. Projected magical power and the wand,
staff, or stave which contains or expresses it.

Gandalf - ("Magic Elf") A Dwarf.

Gang - Giant Gang is Olvalde's youngest son and brother to Tjatsi and Ide. When
the father had died the brothers rapidly shared his beer. This was the first time they
were all quiet.

Ganglati - ("Tardy") Giant Ganglati is is one of the servants of Death-Goddess Hel

and lives with her underground. Ganglati was so slow that no one ever could tell he
was moving.

Gangleri - Another name for Odin.

Ganglot - Serving maid of Hel.

Gap-tooth - The name of one of Thor's goats that pulls his divine chariot through
the sky.

Gardrofa - ("One Who Pulls Fences") The mare Gardrofa and the horse
Hamskerpir are the parents of Gna's grey horse Hoof-flourisher.

Garm - Hel's monster wolf dog, who guards the island where Loki and his wolf-son,
Fenrir, are chained. Hound of the Underworld, the most evil dog, he is bound with
iron chains to guard the entrance Gnipahellir until Ragnarok. In Ragnarok he and
Tyr will kill each other. Also called Mánagarm.

Garth - A yard, enclosure, homestead.

Gaut - By-name of Odin.

Gaut's Gate - A kenning for a shield. This is because Odin's gate, the gate to
Asgard, shields Asgard from its enemies.

Gefn, Gefjun, Gefjon - Vanir Goddess of gift-giving, the All-Giver. She is associated
with sowing of fields, crop and human fertility, celebrated with wagon rituals and
plough rites at the New Year. As an aspect of fate, she is called in oath taking.
Goddess of unmarried women, also one of the maidens in Frigga's palace. To her
were entrusted all those who died unwedded, whom she received and made happy
for ever. She did not remain a virgin herself, but married a Giant, by whom she had
four sons. Odin sent her to Gylfi, king of Sweden to beg for some land which she
might call her own. The king, amused at her request, promised her as much land
as she could plough around in one day and night. Gefjon changed her four sons
into oxen, harnessed them to a plough and cut a wide and deep furrow all around a
large piece of land. She forcibly wrenched it away and made her oxen drag it down
to the sea, where she made it fast and called it Seeland. Gefjon then married
Skjold, one of Odin's sons, and became the ancestress of the royal Danish
Skioldungs.

Geirahöd - ("Spear of Battle") A Valkyrie who serves ale to the Einheriar in

Valhalla.

Geiravor - A Valkyrie.

Geirdriful - A Valkyrie.

Geirolu - A Valkyrie.

Geirrod - ("The one who bloods the spear") A cunning Giant and ironsmith, he
caught Loki, who flew into his castle as Frigga's falcon and got stuck. He locked
Loki in a chest and starved him for three months. He forced Loki to bring Thorr to
his farm. For fun, Geirrod used tongs to pick up a lump of molten iron and threw it
at Thorr, Thorr used iron gauntlets to catch it, then flung it back. It crashed through
pillars, Geirrod, walls, and and into ground outside. Geirrod and his daughters,
Gjalp and Greip, were killed.

Geirromul - A Valkyrie.

Geirrondul - A Valkyrie.

Geirskigull - A Valkyrie.

Gerahod - A Valkyrie.

Geri - ("Greedy") Geri is one of Odin's two wolves. The other one is Freki. They get
all the meat that is served to Odin because he only drinks wine.

Gerd, Gerdh - ("Fence") A Frost Giantess who married Freyr. Freyr's servant
Skirnir was sent to woo her for him. It was only after threats of curses death and
suffering in Hel that she agreed to marry Freyr . The beautiful Gerd is Gymir and
Aurboda's daughter and Beli's sister. She is known for her shining beauty. When
she raises her arms everything shines.

Geri & Freki - ("Ravenous" & "Greedy") Two of Odin's wolves. He feeds them the
food from his table.
Gersimi - Goddess of beauty, Freya's daughter with Od. The beautiful Hnoss is her
sister. The name Gersimi means 'jewelry'

Gestumblindi - In the contest of riddles with King Heidrek the Wise, the last riddle
about Odin's whisperings to Balder reveal that Gestumblindi is actually Odin.

Giants & Giantesses- In Old Norse the word risi meant a true Giant of great size,
capable of intermarrying with humans; they were usually beautiful and good. The
jotnar, singular jötunn, had great strength and age and were also called etins. The
thursar, singular thurs, were antagonistic, destructive, and stupid. The Giants in
Northern mythology (such as the Frost Giants, the Mountain Giants and the Fire
Giants) represent the raw forces of Nature in their primitive form. The Giants are
often big, clumsy, magic-skilled, and sometimes evil-minded creatures. The worst
enemy of the Giants is Thor, with his powerful hammer Mjollnir. Most Giants live in
Jotunheim. There are also Fire Giants who follow Surt in Muspelheim and
Rimthursar (Frost Giants) who came from the ice-cold Niflheim. All Giants originally
came from Ymir. It may be that the Giants were the Gods of the Stone Age, the
Vanir the Gods of the Bronze Age and the Æsir the Gods of the Iron Age.

Gilling - ("Huge Cod") The Giant Gilling is Billing's brother. Gilling and his wife were
killed by the evil Dwarves Galar and Fjalar, who brewed the Mead of Poetry. His
son, Suttung took revenge.

Gils - Horse of the Æsir used to ride to Glasheim, their Court of Justice, each day.

Gimli - ("Hall of the Blessed") Located to the south and above Asgard in another
heaven called Andlang, it is a building with a golden roof. It is the fairest hall of all
and brighter than the sun. It will survive Ragnarok, and will be where good and
righteous men go to upon death.

Ginar - A Dwarf.

Ginnungagap - The great void between Muspellheim and Niflheim before the
creation. An enormous canyon that divides red-hot Muspelheim to the south and
icy Nivlheim to the north. The creation of the world began at Ginnungagap, with
Ymir the Giant and the primal cow, Audhumla. The Gods kill Ymir, place the body
such that it fills the gap and finally create the world out of the carcass.

Gjallarhorn, Gjall, Gyall - ("The Recalling Horn") Heimdall's mighty horn. Its blast
can be heard all over the nine worlds. It shall be blown at Ragnarok.

Gjallarbru (Gyall-ar-broo) - ("Resounding Bridge") The bridge crossed by Hermod

on his way to Hel's realm in search of Balder.
Gjalp - ("Yelling") The Giantess Gjalp is Geirod's daughter and Greip's sister. She
tries to stop Thor from passing a lake by flooding it with urine.

Gjoll - 1) The Hel Bridge. It is thatched with gleaming gold and the maiden who
guards it is called Módgud. From the bridge over the river Gjöll the road to Hel lies
downwards and northwards. 2) The boulder to which the wolf Fenrir was chained. It
was fastened with another boulder called Thviti.

Glad, Gyllir, Glœr, Skeidbrimir, Silfrtopp, Sinir, Gils, Falhofnir, and Lettfeti - The
Æsir's horses

Gladsheim - ("Glad-land") One of the names of Odin's hall, also called "Shining
Home", "Hlidskjalt", and "High Seat". It lies on the plain of Ida.

Glapsvid - Another name for Odin.

Gleaming Bale - The name of Hel's curtains.

Gleipnir - The fetter (chain) used to bind Fenrir, made by the Svartalfar from the
sound of cat's footfall, a woman's beard, a mountain's roots, a bear's sinews, a
fish's breath, a bird's spittle. The other two chains were Dromi and Loding.

Glen - ("Shine") Glen is the Light-Disir Sun's husband. Before Ragnarok they gave
birth to a daughter who they named Sunna. She took over her mother's task in the
new world.

Glimmering Misfortune - The Death-Goddess Hel's bed hangings. It is in her

stronghold in Nifilhel.

Glitner - The silver and gold hall of Forseti, in Asgard.

Glódhker - ON. A fire-pot or brazier used in ritual workings.

Gloin - A rock dwelling Dwarf.

Glut - ("Glow") One of Loki's wives.

Gna - Frigga's swift messenger, mounted on her steed Hofvarpnir ("Hoof-Thrower"

or "Hoof-Flourisher" ), would travel through fire and air, over land and sea, and was
therefore considered the personification of the refreshing breeze. She saw all that
was happening on earth and told her mistress all she knew.

Gnipahellr - The cave in front of Niflhel where the monster hound Garm is chained.
Gnita Heath - The place where the dragon Fáfnir guarded the hoard of gold stolen
from the Dwarf Andvari.

Goat - The animal sacred to Thor. His chariot was drawn by two he-goats.

God of the Shield - By-name for Ullr.

Goin - One of many serpents who gnaw at the roots of the great tree Yggdrasil.

Golden apples- Every year Idunna gives each god and goddess a golden apple to
keep them young. They are the apples of immortality.

Golden Kingdom - Another name for Asgard, also called "the White Kingdom".

Goldtooth - Another name for Heimdall as he had teeth of gold.

Göll - ("Loud Cry", "Battle Cry") A Valkyrie who serves ale to the Einheriar in
Valhalla.

Gollinkambi, Gullinkambe - The cockerel in Yggdrasil, waits to signal the Gods and
the warriors of Valhalla for the final battle of Ragnarok.

Göndul - ("Magic Wand" or "Enchanted Stave" ) Gondul with Hildr and Skögul, are
the most noble Valkyries in Asgard. Their task is to choose the men permitted to go
to Valhalla. She is often associated with war magic.

Gondlir - Another name for Odin.

Grabak - One of many serpents who gnaw at the roots of the great tree Yggdrasil.

Grafrollud - One of many serpents who gnaw at the roots of the great tree
Yggdrasil.

Gram - ("Grim") A sword, forged by Volund, given by Odin to Sigmund. When it

broke, the Dwarf Regin forged it together and gave it to Sigurdr Fafnisbari who
killed the dragon Fafnir with it.

Grane, Grani - Grane is Sigurdr's grey horse, the son of Sleipnir. Grane will not
bear any other rider than Sigurdr. When Sigurdr dies even Grane dies. Grane has
runes carved into his chest.

Grendel - The monster that was slain by Beowulf.

Grer - Dwarf Grer forged the love Goddess Freya's beautiful Brising necklace,
together with Alfrik, Berling and Dvalin. To get the jewelry she spent one night with
each of them

Greip - ("Strong Grip") daughter of Geirrod who, along with the other daughter
Gialp, tried to push Thorr's seat to the ceiling to crush him. Thorr used Grid's magic
pole to push back down and broke their backs.

Grid ("Greed" or "Peace") - The Giantess who warned Thorr against Geirrod and
Loki. She gave Thorr his magic strength-belt and iron gloves. Grid is a friendly
Giantess who had a son, Vidar with Odin.

Gridarvol - The iron rod Gridarvol belongs to the Giantess Grid. Once when Thor
was going to see the Giant Geirod, unarmed, she lent him Gridarvol and her iron-
gloves.

Grim - ("The Masked One") A by-name of Odin.

Grimnir - A disguise Odin used when visiting a king's court. He appeared wearing a
blue cloak and large hat. The king's dogs would not bark at him.

Grjotunagardar - ("Stone-Fence House") The place where the boasting giant

Hrungnir arranged to fight the god Thor.

Groa - The wife of Aurvandil the Bold, a sorceress who chanted spells until
Hrungnir's whetstone started to come loose from Thor's head, but Thor interrupted
her with story of Aurvandil's toe getting frozen off while Thor carried him a basket
across Elivagar river. Groa got distracted and couldn't finish the spells, so the
whetstone stayed in Thor's forehead.

Grotte - The "World Mill" belonging to the Danish king Frode, a grind-mill of gold
and a controller of the stars' movements. The millstones are so enormous that they
may only be moved by the giant sisters Fenja and Menja.

Gudr - A Valkyrie.

Gullfaxi (Gool-fax-ee) - ("Golden Mane") The horse of the Giant Hrugnir, who raced
against Odin riding Sleipnir, and lost. Thorr obtained him when he killed the Giant,
but he gave the horse to his son Magni.

Gullinbursti - Gullinbursti is one of two boars that drag Freyr's chariot. The other
one is Slidrugtanni. Gullinbursti's golden bristles light up the dark. It was forged by
the Dwarf-smith Brokk.
Gulltop [Gool-top] - ("Gold Fringe") Heimdall's horse with a golden mane. He can fly
with great speed. Heimdall only rides him at formal ceremonies, for example when
they were going to burn Balder's dead body.

Gullveig, Gollveig, Heid - ("Gold Might" or "Gold Thirst") Also called "Golden
Branch", "Gleaming One". A member of the Vanir who came to live with the Aesir.
She was a handmaiden to Freya and taught her seidr. The gods considered her to
be an abomination who did not deserve to live. Three times she was thrown into
the fire in Odin's hall and emerged whole and shining. The attempts to kill her
sparked the war between the Aesir and Vanir. Because they could not kill her, the
Gods banished her to Ironwood, where she is magically bound until Ragnarok.
Gullveig may be the Giantess Agnriboda, who bore with Loki the monsters Hel,
Fenrir and the Midgard Serpent.

Gungne, Gungnir - ("Swings When Riding") Odin's magical spear, forged by the
Dwarf Brokk. When Odin threw the spear over an army, it meant that they were
going to die in battle and lose the war.

Gunnlod, Gunnlauth, Gunnloed - Jotun-Giantess, daughter of Suttung. She guards

the Mead of Poetry in an underground cavern. After Odin spent three nights with
her, she let him taste it. Odin swallowed it all in three gigantic gulps, jumped into
his eagle suit and flew back to Asgard with the angry Suttung on the chase. Nine
months later Gunnlod gave birth to Bragi.

Gunnr - ("Battle") Gunnr and Róta and the youngest norn, called Skuld, ride to
choose who shall be slain and to govern the killings.

Gybu auja - Give (bring) good luck.

Gylfi - king of Sweden. He gave a beggar-woman a plough-land, the size four oxen
could plough in a day and a night, as a reward for the way she had entertained him.
This woman, Gefjon, was of the family of the Æsir. From the north of Giantland she
took four oxen (her sons by a giant), yoked them to a plough. The plough cut went
westwards and cut so deep that it rent the land in two. Gefjon called it it Zealand.

Gyllenkamme - Rooster in the top of Yggdrasil. He has a gold crest. His task is to
count to sixty, sixty times twelve and then wake up the Norns sleeping around the
Urdawell.

Gymir [guy-meer] - The Mountain Giant Gymir is Aurboda's husband. Together they
have the son Beli and the daughter Gerd, a beautiful Giantess who married Freyr.
The Norse/Germanic Gods are not dead. There are followers yet today, and the
movement is growing.

The religion of the Norse Gods is called "Àsatrù", which means "troth (faith or
religion) of the Aesir". Àsatrù is often used as a generic term which includes
"Vanatrù" (troth of the Vanir) and other variations of the faith. There are those
who pledge to specific God/desses, such as Odin, Thor, or Loki. Odinists are the
largest group of those pledged to a specific God. There is also an Anglo-Saxon
sect, called Theodish Belief, which recognizes aspects of the same God/desses.

Groups of these followers are called "Kindreds" and "Hearths". There are kindreds
located in the Scandinavian countries, continental Europe, Great Britain, North
America and Australia, with scattered smaller groups found elsewhere.

Here are links to some of the Àsatrù groups around the world:

Àsatrù Basics for Sincere Beginners Hrimfaxi Hearth (FL)

Asatru Online Dictionary Vingolf Fellowship (NJ)

Àsatrù Glossary ¡Error! Referencia de hipervínculo no

válida.(GA)
Àsatrù Quick List
Gers Ey Godhorth (NJ)
Srdan's Àsatrùhall
Gyrfalcon Hall (IN)
Irminsul Aettir
Rigsbornin Kindred (GA)
Frigga's Web
Apple Tree Kindred (NV)
¡Error! Referencia de hipervínculo no válida.An
Àsatrù Newsletter Hammerstead Kindred (KY)

Confederation of Independent Àsatrù

Kindreds Keepers of Seasons Hall (NM)

Thorshof Kindred Spirits Hearth (OH)

Midhnott Sol Kindred Oak Hof (KS)

Birgitta's Pagan World Gladsheim Kindred (MD)

Bleddyn's Circle Raven Kindred South

¡Error! Referencia de hipervínculo no válida. Reginleif Àsatrù Page (NY)

Thunder: The Cult of Thor Online ¡Error! Referencia de hipervínculo no válida.

Magazine
Àsatrùar Felagidh (Iceland)
Haligwaerstow Guild Pages
Àsatrù Kindred of Australasia Inc.
Hrafnar (Australia)

Assembly of Elder Troth The Swedish Àsatrù Foundation:in

Swedish
Women in Àsatrù
Àsatrù Brazil (In Portuguese & English)
Wodan's Shrine
Àsatrù/Vanatrù Brazil
Thrudheim
Managarm's Czech Republic Àsatrù
Norse Women Page (in Czech)

Pink's Freyja & Norse Pages Nenne's Sibbe: Àsatrù in the

Netherlands Page (In Dutch)
American Vinland Association
Midgard's Web (UK)
Norse Texas
Angelseaxise Eahldrit (Anglo Saxon
Virtual Sumbel Àsatrù)

Vitki-Grimnir's Àsatrù & The Elder Haligwaerstow: Holyward Guild of the

Futhark Pages Anglo-Saxon Eldright

The Temple of Freyja Bifrost- Norwegian Àsatrù Organization

Heathen Parenting Page Àsatrù Worldwide Index

The Loki Link Wednesbury Theod

Glitnir Skergard

The Heathen Calendar alt.religion.asatru: Usenet Newsgroup

Discussion of Àsatrù
The Hel Page
Woden's Harrow
Covenant of Anglo-Saxon Heathenry
Skvala Heathenry Articles
Odinic Rite

Mercia Heathen Hearth

Yggdrasil, the World Tree: A Visual Tour of the Nine Worlds

Two collections of Old Norse writings are known by the title of Edda. Together
they form the most authoritative source for ancient Nordic mythology. The so-
called "Elder Edda" or "Saemunder Edda", is more correctly referred to as the
"Poetic Edda". It is a collection of 34 Icelandic poems, interspersed with prose.
These anonymous poems use alliteration and a simple strophic form as their only
formal devices. Most of them deal with Norse mythology and legend. The Poetic
Edda can be divided into two sections, a mythical one and a heroic one.

John Lindow, in Handbook of Norse Mythology says:

It has been more than a century since anyone has taken seriously the idea that
Saemund had anything to do with the composition of this work, or that it
preceded Snorri, but we still call it "Edda": the Poetic Edda. ..."Poetic Edda",
which is now preserved in Iceland, was written down toward the end of the 13th
century, probably in the years around 1280. ...it seems that some of the poems
may have been written down as early as the beginning of the 13th century. These
are not, however, the mythological poems.

The manuscript containing this material was discovered in the 17th century by
Brynjólfur Sveinsson who mistook it for the work of Saemund the Learned.
Between the 13th and the 17th centuries, Snorri Sturlusson's "Prose Edda" was
the only Edda. It was Snorri who coined the term "Edda". While some of the
poems predate Snorri, the compilation itself and the commentaries written as
introductions to the poetry, are much later than Snorri.
The so-called "Younger", or "Prose Edda" (c. 1220) is the work of the Icelandic
poet and historian Snorri Sturlusson. It is presumed to have been intended as a
handbook for novice poets who wished to become skalds, creators of the
sophisticated poetry recited in court. The Prose Edda contains a preface on the
creation of the world; mythological stories; sayings attributed to the Norse god of
poetry, Bragi; rules governing poetic style; and an analysis of ancient poets.
Continue to the next page for more information about the Prose Edda.

1. Voluspa or "Prophecy of the Wisewoman": Odin brings back to life a volva, who
chants about the cosmos. The Voluspa gives a striking picture of paganism by
describing events from the history of the world, past, present, and future. Auden
& Taylor translation. Hollander translation.

2. Hávamál or "Sayings of Hár": "The Ballad of the High One" - Odin as Hár, "the
High One", gives advice on proper behavior, talks about women, how he obtained
the mead of poetry, and gives a list of charms. It contains the Runatal, the story
of how Odin obtained the runes. Click here to see the Bray translation of the
Hávamál. See also the lost Eddic poem, Hrafnagaldur Odins.

3. Vafrúdnismál or "Sayings of Vafrúdnir": No sooner has Odin obtained a drink

from Mirmir's well than he goes to Jotunheim (as Gagnrath) to battle wits with
Vafthrudnir, the most learned of the giants. He almost loses.

4. Grimnismál or "Sayings of Grimnir": Agnar and Geirrod are brother princes and
foster sons of Frigg and Odin. Geirrod the younger tricked his brother so he could
be King. Frigg gets Odin to visit his favorite, Geirrod, accusing Geirrod of
inhospitality, a most heinous crime. However, she also appears to Geirrod, and
warns him to beware of a visitor. Odin arrives at Geirrod's in disguise, saying his
name is Grimnir. Geirrod binds Grimnir between two fires for eight days. Odin
avenges himself by prophesying that the king will perish by his own sword.
Geirrod draws his sword, but startled when Odin suddenly transforms himself into
his godly form, falls on his own sword and dies, thus fulfilling the prophecy.

5. Skirnismal or "Sayings of Skirnir": Frey falls in love with Gerd so he has his
servant Skirnir go woo her for him. As anticipated, Gerd plays hard to get.

6. Hárbarthljód or "Lay of Hárbarth": Thor, on one side of the river and Odin (as
Hárbarth the ferryman) at the other "play the dozens", a contest of verbal abuse
and bragging of their accomplishments.

7. Hymiskvida or "Lay of Hymir": Thor and Tyr go to the giant Hymir's in search
of a kettle large enough for Aegir to brew ale in for the gods' feast. While with the
giant, they go fishing for their breakfast. Hymir catches two whales and Thor
hooks the Midgard Serpent. Hymir, fearing that the boat would sink and he would
become its breakfast, cuts the line and lets it drop back into the sea. Another
online version.

8. Lokasenna or "Loki's Mocking": Loki crashes a party of the gods at Aegir's hall
and insults and slanders all.

9. Thrymskvida or "Lay of Thrim": The giant Thrym steals Thor's hammer and
says he would give it back only if he can marry Freya. Freya will have no part in
the bargain so Thor dresses in drag, pretending to be Freya going to her wedding
feast, with Loki as his handmaiden. As soon as he gets his hands on the hammer,
Thor uses it on the assembled giants.

10. Alvíssmál or "Ballad of Alvís": The dwarf Alvís wants to marry Thor's
daughter, Thrud. He ends up in a contest of knowledge and is outwitted by Thor,
who keeps the dwarf up until the sun comes up, thereby turning Alvís into stone.

11. Baldrs Draumar or "Balder's Dream": Balder has nightmares so Odin rides to
the underworld to talk to a volva to find out what Balder's dreams mean. The
volva says they portend the fall of the gods, beginning with the death of Balder.

12. Rigsthula or "Rig's Song": Heimdall (Rig) journeys about middle-earth

fathering the ancestors of the three social classes of man: slave, freeman, and
noble.

13. Hyndluljód or "Lay of Hyndla": Freya rides her lover Ottar (in boar form) to
Hyndla's and gets the wise woman to state Ottar's ancestry.

14. Vöuspá hin skamma or "The Short Prophecy of the Vala": A shorter version of
the history and future of the universe.

15. Svipdagsmál: Combination of the poems "Grougaldr" (Spell of Gróa) and

"Fjolsvinnsmol" (Sayings of Fjölsvith), the love story of Svipdag and Mengloth.
Svipdag is pushed by his stepmother into finding the love of his life and winning
her.

There are 23 heroic lays. The subject matter of the heroic lays is Volsung Saga,
the hero of which is Sigurdr. The Volsung Saga is classic Norse literature. Other
Germanic peoples have also preserved literary or pictorial accounts, and some of
them are based on historical characters, Ermanaric (Jormunrekr), the 4th century
King of the East Goths and Attila (Atli), King of the Huns (of the 5th century). The
Niebelungenleid was written in Germany around 1200 CE. The Icelandic version,
was believed to have been written about 70 years later. Even the Prose Edda by
Snorri Sturlusson contains a short summary of the Sigurdr cycle.
 • The Greenlandish Words of Atli, "Atlatkvida"
• The Greenlandish Lay of Atli, Atlamál in grÏnslenzku
• Fragment of a Sigurdhr lay, "Brot af Sigurdarkvidu"
• The Slaying of the Niflungs, "Dráp Niflunga", The Fall of the Niflungs
• The Words of Fafnir, "Fáfnismál"
• The Spae of Gripir, "Grípisspá", The Prophecy of Grípir
• The First Lay of Gudrun, "Gudrúnarkvida I"
• The Second Lay of Gudrun , "Gudrúnarkvida in forna"
• The Third Lay of Gudrun, "Gudrúnarkvida III"
• Brynhildr's Ride to Hel, "Helreid Brynhildr"
• The First Lay of Helgi Hunding's Bane, "Helgakvidha Hundingsbana I"
• The Second Lay of Helgi Hunding's Bane, "Helgakvidha Hundingsbana II"
• The Lay of Helgi Hjorvardhsson, "Helgakvidha Hjorvardhssonar"
• The Words of Reginn, "Reginsmál"
• The Words of Sigdrifa, "Sigdrífumál". To view another website on the
Sigdrífumál, click here.
• The Short Lay of Sigurdhr, "Sigurdarkvitha in skamma "
• Of the Death of Sinfjotli, "Frá dauda Sinjfötla"
• The Lay of Volund, "Volundarkvida"
• The Great Lacuna
• The Plaint of Oddrún, "Oddrúnargrátr"
• Gudhrún's Lament, "Gudrúnarhvot"
• The Lay of Hamdhir, "Hamdismál in forna"
• The Old Lay of Sigurd, "Sigurdarkvitha inn forna"
• Dvergatal, The Catalog of Dwarfs

Northvegr's (formally Midhnott Sol) website site carries the Thorp and Bellows
translations of the Poetic Edda, now in the public domain. Woden's Harrow
website also has a comprehensive collection.

The Codex Regius is the oldest collection of the Eddic poems and the most
famous of all Icelandic books. It was almost certainly written in the last part of
the 13th century from older manuscripts which are no longer extant.

The earlier history of the book is not known; but in 1643 it came into the hands
of the then bishop of Skálholt, who presented it to the King of Denmark in 1662.
It was kept in the Royal Library in Copenhagen, until its return to Iceland in 1971

It is now kept in the Árni Magnússon Institute, which is part of the University of
Iceland. The Institute has custody of the Icelandic manuscripts, both medieval
and modern, which were returned to Iceland from the Arnamagnæan Institute
and the Royal Library in Copenhagen in accordance with the 1961 act passed in
the Danish Parliament. The last of the documents was returned in 1996. With the
return of all the relevant manuscripts from Denmark, there are around 1750
manuscripts and parts of manuscripts in the collection. Both the Royal Library and
the Arni Magnússon Institute have photographed the many pages of the
documents, and are in the process of digitalizing them, to make them available in
facsimile to scholars. Eventually they will be available on the Internet.

Poetic Edda - Bellows translation

Poetic Edda - Thorpe translation

The richest and purest source for the ideas and attitude to life of the early
Teutonic people is the literature of Iceland during the twelfth and thirteenth
centuries. When Icelanders began to write sagas about the events of bygone
days, it was Christian monks who led the way with stories of the missionary kings
of Norway, Olaf Tryggvason and "Saint Olaf". Snorri Sturluson was repelled by
the pious remarks and unctuous style, and interpretation of the events
themselves. His sagas are both more realistic and more entertaining.

The Upsala Codex, a parchment document from about 1330, is one of the most
important manuscripts of the Prose Edda, or "Younger Edda", which was written
by Snorri Sturluson around 1220 CE. It has four sections.

1. The Prologue, which consists of anthropological observations, which justify

Snorri's retelling of the mythological tales. Snorri has used an orthodox Christian
stance, identifying the pagan gods as ancient heroes deified by their ignorant
followers. He explains the mythology as a the remnants of the history of a royal
dynasty in Asia. (This may not be totally off the mark, given the evidence of runic
alphabets found in Hungary and Turkey.)

2. Gylfaginning, "The Deluding of Gylfi": It consists of a story in which King Gylfi

asks three kings, "High One", "Just-as-high", and "Third" about Norse mythology.
Snorri was thus able to tell the myriad myths in a witty style, without speculation
of their veracity.

3. Skáldskaparmál, "Poetic Diction", gives various kennings and elliptical

references to the stories behind them. The poets of Sturluson's era were
Christian, but were expected to still be able to write of the pagan mythology of
two hundred years earlier. Snorri again uses the vehicle of a visitor to the Aesir,
who is told stories. This section is the primary purpose of the Prose Edda, a
discussion of the language and imagery of poetry, and how its metaphors can be
understood in terms of Norse mythology.

4. Háttatal is the final part, a poem composed by Snorri about King Hakon and
and Duke Skuli. The 102 stanzas are accompanied by a commentary in prose on
the variations of meter and style exemplified by each verse. (I have yet to find an
online version of this section of the Edda.)

The Northvegr (formally Midhnott Sol) site carries the Rasmus B. Anderson
translation and the Arthur Gilchrist Brodeur translation of the Prose Edda. It is
also available on the SacredTexts.com website. Woden's Harrow uses the Jean
Young translation.

Lexicon of Kennings contains explanations of the obscure poetic references, by

Eysteinn Björnsson and William P. Reaves.

The Havamàl is part of the Poetic Edda, which is one of the primary written
sources for Norse mythology. In this poem the All-Father Odin, wearing one of his
disguises, goes visiting. He later relates the tale to an unnamed skald. The first
section, verses 1-137, gives sage advise to guests, and to men in general. Verses
89-100 are about love and sex. Verses 138-145 tell how Odin obtained the runes,
through self-sacrifice. Verses 146-166 tell of rune magic Odin learned and can
use.

This is the Olive Bray translation. The Havamàl is good reading! For those of you
who enjoy prose better than poetry, I give it to you in prose form at the bottom
of the page. Odin's advice is still relevant and profitable, today.

1. At every doorway,
ere one enters,
one should spy round,
one should pry round
for uncertain is the witting
that there be no foeman sitting,
within, before one on the floor
2. Hail, ye Givers! a guest is come;
say! where shall he sit within?
Much pressed is he who fain on the hearth
would seek for warmth and weal.

3. He hath need of fire, who now is come,

numbed with cold to the knee;
food and clothing the wanderer craves
who has fared o'er the rimy fell.

4. He craves for water, who comes for refreshment,

drying and friendly bidding,
marks of good will, fair fame if 'tis won,
and welcome once and again.

5. He hath need of his wits who wanders wide,

aught simple will serve at home;
but a gazing-stock is the fool who sits
mid the wise, and nothing knows.

6. Let no man glory in the greatness of his mind,

but rather keep watch o'er his wits.
Cautious and silent let him enter a dwelling;
to the heedful comes seldom harm,
for none can find a more faithful friend
than the wealth of mother wit.

7. Let the wary stranger who seeks refreshment

keep silent with sharpened hearing;
with his ears let him listen, and look with his eyes;
thus each wise man spies out the way.

8. Happy is he who wins for himself

fair fame and kindly words;
but uneasy is that which a man doth own
while it lies in another's breast.

9. Happy is he who hath in himself

praise and wisdom in life;
for oft doth a man ill counsel get
when 'tis born in another's breast.

10. A better burden can no man bear

on the way than his mother wit;
'tis the refuge of the poor, and richer it seems
than wealth in a world untried.
11. A better burden can no man bear
on the way than his mother wit:
and no worse provision can he carry with him
than too deep a draught of ale.

12. Less good than they say for the sons of men
is the drinking oft of ale:
for the more they drink, the less can they think
and keep a watch o'er their wits.

13. A bird of Unmindfulness flutters o'er ale feasts,

willing away men's wits:
with the feathers of that fowl I was fettered once
in the garths of Gunnlos below.

14. Drunk was I then, I was over drunk

in that crafty Jötun's court.
But best is an ale feast when man is able
to call back his wits at once.

15. Silent and thoughtful and bold in strife

the prince's bairn should be.
Joyous and generous let each man show him
until he shall suffer death.

16. A coward believes he will ever live

if he keep him safe from strife:
but old age leaves him not long in peace
though spears may spare his life.

17. A fool will gape when he goes to a friend,

and mumble only, or mope;
but pass him the ale cup and all in a moment
the mind of that man is shown.

18. He knows alone who has wandered wide,

and far has fared on the way,
what manner of mind a man doth own
who is wise of head and heart.

19. Keep not the mead cup but drink thy measure;
speak needful words or none:
none shall upbraid thee for lack of breeding
if soon thou seek'st thy rest.
20. A greedy man, if he be not mindful,
eats to his own life's hurt:
oft the belly of the fool will bring him to scorn
when he seeks the circle of the wise.

21. Herds know the hour of their going home

and turn them again from the grass;
but never is found a foolish man
who knows the measure of his maw.

22. The miserable man and evil minded

makes of all things mockery,
and knows not that which he best should know,
that he is not free from faults.

23. The unwise man is awake all night,

and ponders everything over;
when morning comes he is weary in mind,
and all is a burden as ever.

24. The unwise man weens all who smile

and flatter him are his friends,
nor notes how oft they speak him ill
when he sits in the circle of the wise.

25. The unwise man weens all who smile

and flatter him are his friends;
but when he shall come into court he shall find
there are few to defend his cause.

26. The unwise man thinks all to know,

while he sits in a sheltered nook;
but he knows not one thing, what he shall answer,
if men shall put him to proof.

27. For the unwise man 'tis best to be mute

when he come amid the crowd,
for none is aware of his lack of wit
if he wastes not too many words;
for he who lacks wit shall never learn
though his words flow ne'er so fast.

28. Wise he is deemed who can question well,

and also answer back:
the sons of men can no secret make
of the tidings told in their midst.
29. Too many unstable words are spoken
by him who ne'er holds his peace;
the hasty tongue sings its own mishap
if it be not bridled in.

30. Let no man be held as a laughingstock,

though he come as guest for a meal:
wise enough seem many while they sit dry-skinned
and are not put to proof.

31. A guest thinks him witty who mocks at a guest

and runs from his wrath away;
but none can be sure who jests at a meal
that he makes not fun among foes.

32. Oft, though their hearts lean towards one another,

friends are divided at table;
ever the source of strife 'twill be,
that guest will anger guest.

33. A man should take always his meals betimes

unless he visit a friend,
or he sits and mopes, and half famished seems,
and can ask or answer nought.

34. Long is the round to a false friend leading,

e'en if he dwell on the way:
but though far off fared, to a faithful friend
straight are the roads and short.

35. A guest must depart again on his way,

nor stay in the same place ever;
if he bide too long on another's bench
the loved one soon becomes loathed.

36. One's own house is best, though small it may be;

each man is master at home;
though he have but two goats and a bark-thatched hut
'tis better than craving a boon.

37. One's own house is best, though small it may be,

each man is master at home;
with a bleeding heart will he beg, who must,
his meat at every meal.
38. Let a man never stir on his road a step
without his weapons of war;
for unsure is the knowing when need shall arise
of a spear on the way without.

39. I found none so noble or free with his food,

who was not gladdened with a gift,
nor one who gave of his gifts such store
but he loved reward, could he win it.

40. Let no man stint him and suffer need

of the wealth he has won in life;
oft is saved for a foe what was meant for a friend,
and much goes worse than one weens.

41. With raiment and arms shall friends gladden each other,
so has one proved oneself;
for friends last longest, if fate be fair
who give and give again.

42. To his friend a man should bear him as friend,

and gift for gift bestow,
laughter for laughter let him exchange,
but leasing pay for a lie.

43. To his friend a man should bear him as friend,

to him and a friend of his;
but let him beware that he be not the friend
of one who is friend to his foe.

44. Hast thou a friend whom thou trustest well,

from whom thou cravest good?
Share thy mind with him, gifts exchange with him,
fare to find him oft.

45. But hast thou one whom thou trustest ill

yet from whom thou cravest good?
Thou shalt speak him fair, but falsely think,
and leasing pay for a lie.

46. Yet further of him whom thou trusted ill,

and whose mind thou dost misdoubt;
thou shalt laugh with him but withhold thy thought,
for gift with like gift should be paid.
47. Young was I once, I walked alone,
and bewildered seemed in the way;
then I found me another and rich I thought me,
for man is the joy of man.

48. Most blest is he who lives free and bold

and nurses never a grief,
for the fearful man is dismayed by aught,
and the mean one mourns over giving.

49. My garments once I gave in the field

to two landmarks made as men;
heroes they seemed when once they were clothed;
'tis the naked who suffer shame!

50. The pine tree wastes which is perched on the hill,

nor bark nor needles shelter it;
such is the man whom none doth love;
for what should he longer live?

51. Fiercer than fire among ill friends

for five days love will burn;
bun anon 'tis quenched, when the sixth day comes,
and all friendship soon is spoiled.

52. Not great things alone must one give to another,

praise oft is earned for nought;
with half a loaf and a tilted bowl
I have found me many a friend.

53. Little the sand if little the seas,

little are minds of men,
for ne'er in the world were all equally wise,
'tis shared by the fools and the sage.

54. Wise in measure let each man be;

but let him not wax too wise;
for never the happiest of men is he
who knows much of many things.

55. Wise in measure should each man be;

but let him not wax too wise;
seldom a heart will sing with joy
if the owner be all too wise.
56. Wise in measure should each man be,
but ne'er let him wax too wise:
who looks not forward to learn his fate
unburdened heart will bear.

57. Brand kindles from brand until it be burned,

spark is kindled from spark,
man unfolds him by speech with man,
but grows over secret through silence.

58. He must rise betimes who fain of another

or life or wealth would win;
scarce falls the prey to sleeping wolves,
or to slumberers victory in strife.

59. He must rise betimes who hath few to serve him,

and see to his work himself;
who sleeps at morning is hindered much,
to the keen is wealth half-won.

60. Of dry logs saved and roof-bark stored

a man can know the measure,
of firewood too which should last him out
quarter and half years to come.

61. Fed and washed should one ride to court

though in garments none too new;
thou shalt not shame thee for shoes or breeks,
nor yet for a sorry steed.

62. Like an eagle swooping over old ocean,

snatching after his prey,
so comes a man into court who finds
there are few to defend his cause.

63. Each man who is wise and would wise be called

must ask and answer aright.
Let one know thy secret, but never a second, --
if three a thousand shall know.

64. A wise counseled man will be mild in bearing

and use his might in measure,
lest when he come his fierce foes among
he find others fiercer than he.
65. Each man should be watchful and wary in speech,
and slow to put faith in a friend.
for the words which one to another speaks
he may win reward of ill.

66. At many a feast I was far too late,

and much too soon at some;
drunk was the ale or yet unserved:
never hits he the joint who is hated.

67. Here and there to a home I had haply been asked

had I needed no meat at my meals,
or were two hams left hanging in the house of that friend
where I had partaken of one.

68. Most dear is fire to the sons of men,

most sweet the sight of the sun;
good is health if one can but keep it,
and to live a life without shame.

69. Not reft of all is he who is ill,

for some are blest in their bairns,
some in their kin and some in their wealth,
and some in working well.

70. More blest are the living than the lifeless,

'tis the living who come by the cow;
I saw the hearth-fire burn in the rich man's hall
and himself lying dead at the door.

71. The lame can ride horse, the handless drive cattle,
the deaf one can fight and prevail,
'tis happier for the blind than for him on the bale-fire,
but no man hath care for a corpse.

72. Best have a son though he be late born

and before him the father be dead:
seldom are stones on the wayside raised
save by kinsmen to kinsmen.

73. Two are hosts against one,

the tongue is the head's bane,
'neath a rough hide a hand may be hid;

74. he is glad at nightfall who knows of his lodging,

short is the ship's berth,
and changeful the autumn night,
much veers the wind ere the fifth day
and blows round yet more in a month.

75. He that learns nought will never know

how one is the fool of another,
for if one be rich another is poor
and for that should bear no blame.

76. Cattle die and kinsmen die,

thyself too soon must die,
but one thing never, I ween, will die, --
fair fame of one who has earned.

77. Cattle die and kinsmen die,

thyself too soon must die,
but one thing never, I ween, will die, --
the doom on each one dead.

78. Full-stocked folds had the Fatling's sons,

who bear now a beggar's staff:
brief is wealth, as the winking of an eye,
most faithless ever of friends.

79. If haply a fool should find for himself

wealth or a woman's love,
pride waxes in him but wisdom never
and onward he fares in his folly.

80. All will prove true that thou askest of runes --

those that are come from the gods,
which the high Powers wrought, and which Odin painted:
then silence is surely best.

81. Praise day at even, a wife when dead,

a weapon when tried, a maid when married,
ice when 'tis crossed, and ale when 'tis drunk.

82. Hew wood in wind, sail the seas in a breeze,

woo a maid in the dark, -- for day's eyes are many, --
work a ship for its gliding, a shield for its shelter,
a sword for its striking, a maid for her kiss;

83. Drink ale by the fire, but slide on the ice;

buy a steed when 'tis lanky, a sword when 'tis rusty;
feed thy horse neath a roof, and thy hound in the yard.
84. The speech of a maiden should no man trust
nor the words which a woman says;
for their hearts were shaped on a whirling wheel
and falsehood fixed in their breasts.

85. Breaking bow, or flaring flame,

ravening wolf, or croaking raven,
routing swine, or rootless tree,
waxing wave, or seething cauldron,

86. flying arrows, or falling billow,

ice of a nighttime, coiling adder,
woman's bed-talk, or broken blade,
play of bears or a prince's child,

87. sickly calf or self-willed thrall,

witch's flattery, new-slain foe,

88. Let none put faith in the first sown fruit

nor yet in his son too soon;
whim rules the child, and weather the field,
each is open to chance.

89. brother's slayer, though seen on the highway,

half burned house, or horse too swift --
be never so trustful as these to trust.

90. Like the love of women whose thoughts are lies

is the driving un-roughshod o'er slippery ice
of a two year old, ill-tamed and gay;
or in a wild wind steering a helmless ship,
or the lame catching reindeer in the rime-thawed fell.

91. Now plainly I speak, since both I have seen;

unfaithful is man to maid;
we speak them fairest when thoughts are falsest
and wile the wisest of hearts.

92. -- Let him speak soft words and offer wealth

who longs for a woman's love,
praise the shape of the shining maid --
he wins who thus doth woo.

93. -- Never a whit should one blame another

whom love hath brought into bonds:
oft a witching form will fetch the wise
which holds not the heart of fools.

94. Never a whit should one blame another

for a folly which many befalls;
the might of love makes sons of men
into fools who once were wise.

95. The mind knows alone what is nearest the heart

and sees where the soul is turned:
no sickness seems to the wise so sore
as in nought to know content.

96. This once I felt when I sat without

in the reeds, and looked for my love;
body and soul of me was that sweet maiden
yet never I won her as wife.

97. Billing's daughter I found on her bed,

fairer than sunlight sleeping,
and the sweets of lordship seemed to me nought,
save I lived with that lovely form.

98. "Yet nearer evening come thou, Odin,

if thou wilt woo a maiden:
all were undone save two knew alone
such a secret deed of shame."

99. So away I turned from my wise intent,

and deemed my joy assured,
for all her liking and all her love
I weened that I yet should win.

100. When I came ere long the war troop bold

were watching and waking all:
with burning brands and torches borne
they showed me my sorrowful way.

101. Yet nearer morning I went, once more, --

the housefolk slept in the hall,
but soon I found a barking dog
tied fast to that fair maid's couch.

102. Many a sweet maid when one knows her mind

is fickle found towards men:
I proved it well when that prudent lass
I sought to lead astray:
shrewd maid, she sought me with every insult
and I won therewith no wife.

103. In thy home be joyous and generous to guests

discreet shalt thou be in thy bearing,
mindful and talkative, wouldst thou gain wisdom,
oft making me mention of good.
He is "Simpleton" named who has nought to say,
for such is the fashion of fools.

104. I sought that old Jötun, now safe am I back,

little served my silence there;
but whispering many soft speeches I won
my desire in Suttung's halls.

105. 'Twas Gunnlod who gave me on a golden throne

a draught of the glorious mead,
but with poor reward did I pay her back
for her true and troubled heart.

106. I bored me a road there with Rati's tusk

and made room to pass through the rock;
while the ways of the Jötuns stretched over and under,
I dared my life for a draught.

107. In a wily disguise I worked my will;

little is lacking to the wise,
for the Soul-stirrer now, sweet Mead of Song,
is brought to men's earthly abode.

108. I misdoubt me if ever again I had come

from the realms of the Jötun race,
had I not served me of Gunnlod, sweet woman,
her whom I held in mine arms.

109. Came forth, next day, the dread Frost Giants,

and entered the High One's Hall:
they asked -- was the Baleworker back mid the Powers,
or had Suttung slain him below?

110. A ring-oath Odin I trow had taken --

how shall one trust his troth?
'twas he who stole the mead from Suttung,
and Gunnlod caused to weep.
'111. 'Tis time to speak from the Sage's Seat;
hard by the Well of Weird
I saw and was silent, I saw and pondered,
I listened to the speech of men.

112. I counsel thee, Stray-Singer, accept my counsels,

they will be thy boon if thou obey'st them,
they will work thy weal if thou win'st them:
rise never at nighttime, except thou art spying
or seekest a spot without.

113. I counsel thee, Stray-Singer, accept my counsels,

they will be thy boon if thou obey'st them,
they will work thy weal if thou win'st them:
thou shalt never sleep in the arms of a sorceress,
lest she should lock thy limbs;

114. So shall she charm that thou shalt not heed

the council, or words of the king,
nor care for thy food, or the joys of mankind,
but fall into sorrowful sleep.

115. I counsel thee, Stray-Singer, accept my counsels,

they will be thy boon if thou obey'st them,
they will work thy weal if thou win'st them:
seek not ever to draw to thyself
in love-whispering another's wife.

116. I counsel thee, Stray-Singer, accept my counsels,

they will be thy boon if thou obey'st them,
they will work thy weal if thou win'st them:
should thou long to fare over fell and firth
provide thee well with food.

117. I counsel thee, Stray-Singer, accept my counsels,

they will be thy boon if thou obey'st them,
they will work thy weal if thou win'st them:
tell not ever an evil man
if misfortunes thee befall,
from such ill friend thou needst never seek
return for thy trustful mind.

118. Wounded to death, have I seen a man

by the words of an evil woman;
a lying tongue had bereft him of life,
and all without reason of right.
119. I counsel thee, Stray-Singer, accept my counsels,
they will be thy boon if thou obey'st them,
they will work thy weal if thou win'st them:
hast thou a friend whom thou trustest well,
fare thou to find him oft;
for with brushwood grows and with grasses high
the path where no foot doth pass.

120. I counsel thee, Stray-Singer, accept my counsels,

they will be thy boon if thou obey'st them,
they will work thy weal if thou win'st them:
in sweet converse call the righteous to thy side,
learn a healing song while thou livest.

121. I counsel thee, Stray-Singer, accept my counsels,

they will be thy boon if thou obey'st them,
they will work thy weal if thou win'st them:
be never the first with friend of thine
to break the bond of fellowship;
care shall gnaw thy heart if thou canst not tell
all thy mind to another.

122. I counsel thee, Stray-Singer, accept my counsels,

they will be thy boon if thou obey'st them,
they will work thy weal if thou win'st them:
never in speech with a foolish knave
shouldst thou waste a single word.

123. From the lips of such thou needst not look

for reward of thine own good will;
but a righteous man by praise will render thee
firm in favour and love.

124. There is mingling in friendship when man can utter

all his whole mind to another;
there is nought so vile as a fickle tongue;
no friend is he who but flatters.

125. I counsel thee, Stray-Singer, accept my counsels,

they will be thy boon if thou obey'st them,
they will work thy weal if thou win'st them:
oft the worst lays the best one low.

126. I counsel thee, Stray-Singer, accept my counsels,

they will be thy boon if thou obey'st them,
they will work thy weal if thou win'st them:
be not a shoemaker nor yet a shaft maker
save for thyself alone:
let the shoe be misshapen, or crooked the shaft,
and a curse on thy head will be called.

127. I counsel thee, Stray-Singer, accept my counsels,

they will be thy boon if thou obey'st them,
they will work thy weal if thou win'st them:
when in peril thou seest thee, confess thee in peril,
nor ever give peace to thy foes.

128. I counsel thee, Stray-Singer, accept my counsels,

they will be thy boon if thou obey'st them,
they will work thy weal if thou win'st them:
rejoice not ever at tidings of ill,
but glad let thy soul be in good.

129. I counsel thee, Stray-Singer, accept my counsels,

they will be thy boon if thou obey'st them,
they will work thy weal if thou win'st them:
look not up in battle, when men are as beasts,
lest the wights bewitch thee with spells.

130. I counsel thee, Stray-Singer, accept my counsels,

they will be thy boon if thou obey'st them,
they will work thy weal if thou win'st them:
wouldst thou win joy of a gentle maiden,
and lure to whispering of love,
thou shalt make fair promise, and let it be fast, --
none will scorn their weal who can win it.

131. I counsel thee, Stray-Singer, accept my counsels,

they will be thy boon if thou obey'st them,
they will work thy weal if thou win'st them:
I pray thee be wary, yet not too wary,
be wariest of all with ale,
with another's wife, and a third thing eke,
that knaves outwit thee never.

132. I counsel thee, Stray-Singer, accept my counsels,

they will be thy boon if thou obey'st them,
they will work thy weal if thou win'st them:
hold not in scorn, nor mock in thy halls
a guest or wandering wight.
133. They know but unsurely who sit within
what manner of man is come:
none is found so good, but some fault attends him,
or so ill but he serves for somewhat.

134. I counsel thee, Stray-Singer, accept my counsels,

they will be thy boon if thou obey'st them,
they will work thy weal if thou win'st them:
hold never in scorn the hoary singer;
oft the counsel of the old is good;
come words of wisdom from the withered lips
of him left to hang among hides,
to rock with the rennets
and swing with the skins.

135. I counsel thee, Stray-Singer, accept my counsels,

they will be thy boon if thou obey'st them,
they will work thy weal if thou win'st them:
growl not at guests, nor drive them from the gate
but show thyself gentle to the poor.

136. Mighty is the bar to be moved away

for the entering in of all.
Shower thy wealth, or men shall wish thee
every ill in thy limbs.

137. I counsel thee, Stray-Singer, accept my counsels,

they will be thy boon if thou obey'st them,
they will work thy weal if thou win'st them:
when ale thou quaffest, call upon earth's might --
'tis earth drinks in the floods.
Earth prevails o'er drink, but fire o'er sickness,
the oak o'er binding, the earcorn o'er witchcraft,
the rye spur o'er rupture, the moon o'er rages,
herb o'er cattle plagues, runes o'er harm

138. I trow I hung on that windy Tree

nine whole days and nights,
stabbed with a spear, offered to Odin,
myself to mine own self given,
high on that Tree of which none hath heard
from what roots it rises to heaven.

139. None refreshed me ever with food or drink,

I peered right down in the deep;
crying aloud I lifted the Runes
then back I fell from thence.

140. Nine mighty songs I learned from the great

son of Bale-thorn, Bestla's sire;
I drank a measure of the wondrous Mead,
with the Soulstirrer's drops I was showered.

141. Ere long I bare fruit, and throve full well,

I grew and waxed in wisdom;
word following word, I found me words,
deed following deed, I wrought deeds.

142. Hidden Runes shalt thou seek and interpreted signs,

many symbols of might and power,
by the great Singer painted, by the high Powers fashioned,
graved by the Utterer of gods.

143. For gods graved Odin, for elves graved Daïn,

Dvalin the Dallier for dwarfs,
All-wise for Jötuns, and I, of myself,
graved some for the sons of men.

144. Dost know how to write, dost know how to read,

dost know how to paint, dost know how to prove,
dost know how to ask, dost know how to offer,
dost know how to send, dost know how to spend?

145. Better ask for too little than offer too much,
like the gift should be the boon;
better not to send than to overspend.
........ Thus Odin graved ere the world began;
Then he rose from the deep, and came again.

146. Those songs I know, which nor sons of men

nor queen in a king's court knows;
the first is Help which will bring thee help
in all woes and in sorrow and strife.

147. A second I know, which the son of men

must sing, who would heal the sick.

148. A third I know: if sore need should come

of a spell to stay my foes;
when I sing that song, which shall blunt their swords,
nor their weapons nor staves can wound.
149. A fourth I know: if men make fast
in chains the joints of my limbs,
when I sing that song which shall set me free,
spring the fetters from hands and feet.

150. A fifth I know: when I see, by foes shot,

speeding a shaft through the host,
flies it never so strongly I still can stay it,
if I get but a glimpse of its flight.

151. A sixth I know: when some thane would harm me

in runes on a moist tree's root,
on his head alone shall light the ills
of the curse that he called upon mine.

152. A seventh I know: if I see a hall

high o'er the bench-mates blazing,
flame it ne'er so fiercely I still can save it, --
I know how to sing that song.

153. An eighth I know: which all can sing

for their weal if they learn it well;
where hate shall wax 'mid the warrior sons,
I can calm it soon with that song.

154. A ninth I know: when need befalls me

to save my vessel afloat,
I hush the wind on the stormy wave,
and soothe all the sea to rest.

155. A tenth I know: when at night the witches

ride and sport in the air,
such spells I weave that they wander home
out of skins and wits bewildered.

156. An eleventh I know: if haply I lead

my old comrades out to war,
I sing 'neath the shields, and they fare forth mightily
safe into battle,
safe out of battle,
and safe return from the strife.

157. A twelfth I know: if I see in a tree

a corpse from a halter hanging,
such spells I write, and paint in runes,
that the being descends and speaks.
158. A thirteenth I know: if the newborn son
of a warrior I sprinkle with water,
that youth will not fail when he fares to war,
never slain show he bow before sword.

159. A fourteenth I know: if I needs must number

the Powers to the people of men,
I know all the nature of gods and of elves
which none can know untaught.

160. A fifteenth I know, which Folk-stirrer sang,

the dwarf, at the gates of Dawn;
he sang strength to the gods, and skill to the elves,
and wisdom to Odin who utters.

161. A sixteenth I know: when all sweetness and love

I would win from some artful wench,
her heart I turn, and the whole mind change
of that fair-armed lady I love.

162. A seventeenth I know: so that e'en the shy maiden

is slow to shun my love.

163. An eighteenth I know: which I ne'er shall tell

to maiden or wife of man
save alone to my sister, or haply to her
who folds me fast in her arms;
most safe are secrets known to but one-
the songs are sung to an end.

164. Now the sayings of the High One are uttered in the hall
for the weal of men, for the woe of Jötuns,
Hail, thou who hast spoken! Hail, thou that knowest!
Hail, ye that have hearkened! Use, thou who hast learned!

165. Of runes they spoke, and the reading of runes

was little withheld from their lips:
at the High One's hall, in the High One's hall,
I thus heard the High One say: --

166. These songs, Stray-Singer, which man's son knows not,

long shalt thou lack in life,
though thy weal if thou win'st them, thy boon if thou obey'st them
thy good if haply thou gain'st them.
 At every doorway, ere one enters, one should spy round, one should pry round
for uncertain is the witting that there be no foeman sitting, within, before one on
the floor.

Hail, ye Givers! a guest is come; say! where shall he sit within? Much pressed
is he who fain on the hearth would seek for warmth and weal. He hath need of
fire, who now is come, numbed with cold to the knee; food and clothing the
wanderer craves who has fared o'er the rimy fell. He craves for water, who comes
for refreshment, drying and friendly bidding, marks of good will, fair fame if 'tis
won, and welcome once and again.

He hath need of his wits who wanders wide, aught simple will serve at home;
but a gazing-stock is the fool who sits mid the wise, and nothing knows. Let no
man glory in the greatness of his mind, but rather keep watch o'er his wits.
Cautious and silent let him enter a dwelling; to the heedful comes seldom harm,
for none can find a more faithful friend than the wealth of mother wit.

Let the wary stranger who seeks refreshment keep silent with sharpened
hearing; with his ears let him listen, and look with his eyes; thus each wise man
spies out the way. Happy is he who wins for himself fair fame and kindly words;
but uneasy is that which a man doth own while it lies in another's breast. Happy
is he who hath in himself praise and wisdom in life; for oft doth a man ill counsel
get when 'tis born in another's breast. A better burden can no man bear on the
way than his mother wit; 'tis the refuge of the poor, and richer it seems than
wealth in a world untried. A better burden can no man bear on the way than his
mother wit: and no worse provision can he carry with him than too deep a
draught of ale.

Less good than they say for the sons of men is the drinking oft of ale: for the
more they drink, the less can they think and keep a watch o'er their wits. A bird
of Unmindfulness flutters o'er ale feasts, willing away men's wits: with the
feathers of that fowl I was fettered once in the garths of Gunnlos below. Drunk
was I then, I was over drunk in that crafty Jötun's court. But best is an ale feast
when man is able to call back his wits at once. Silent and thoughtful and bold in
strife the prince's bairn should be. Joyous and generous let each man show him
until he shall suffer death.

A coward believes he will ever live if he keep him safe from strife: but old age
leaves him not long in peace though spears may spare his life. A fool will gape
when he goes to a friend, and mumble only, or mope; but pass him the ale cup
and all in a moment the mind of that man is shown. He knows alone who has
wandered wide, and far has fared on the way, what manner of mind a man doth
own who is wise of head and heart.
 Keep not the mead cup but drink thy measure; speak needful words or none:
none shall upbraid thee for lack of breeding if soon thou seek'st thy rest. A
greedy man, if he be not mindful, eats to his own life's hurt: oft the belly of the
fool will bring him to scorn when he seeks the circle of the wise. Herds know the
hour of their going home and turn them again from the grass; but never is found
a foolish man who knows the measure of his maw.

The miserable man and evil minded makes of all things mockery, and knows
not that which he best should know, that he is not free from faults. The unwise
man is awake all night, and ponders everything over; when morning comes he is
weary in mind, and all is a burden as ever. The unwise man weens all who smile
and flatter him are his friends, nor notes how oft they speak him ill when he sits
in the circle of the wise. The unwise man weens all who smile and flatter him are
his friends; but when he shall come into court he shall find there are few to
defend his cause. The unwise man thinks all to know, while he sits in a sheltered
nook; but he knows not one thing, what he shall answer, if men shall put him to
proof. For the unwise man 'tis best to be mute when he come amid the crowd, for
none is aware of his lack of wit if he wastes not too many words; for he who lacks
wit shall never learn though his words flow ne'er so fast.

Wise he is deemed who can question well, and also answer back: the sons of
men can no secret make of the tidings told in their midst. Too many unstable
words are spoken by him who ne'er holds his peace; the hasty tongue sings its
own mishap if it be not bridled in. Let no man be held as a laughingstock, though
he come as guest for a meal: wise enough seem many while they sit dry-skinned
and are not put to proof. A guest thinks him witty who mocks at a guest and runs
from his wrath away; but none can be sure who jests at a meal that he makes
not fun among foes.

Oft, though their hearts lean towards one another, friends are divided at table;
ever the source of strife 'twill be, that guest will anger guest. A man should take
always his meals betimes unless he visit a friend, or he sits and mopes, and half
famished seems, and can ask or answer nought. Long is the round to a false
friend leading, e'en if he dwell on the way: but though far off fared, to a faithful
friend straight are the roads and short.

A guest must depart again on his way, nor stay in the same place ever; if he
bide too long on another's bench the loved one soon becomes loathed. One's own
house is best, though small it may be; each man is master at home; though he
have but two goats and a bark-thatched hut 'tis better than craving a boon. One's
own house is best, though small it may be, each man is master at home; with a
bleeding heart will he beg, who must, his meat at every meal.

Let a man never stir on his road a step without his weapons of war; for unsure
is the knowing when need shall arise of a spear on the way without.
 I found none so noble or free with his food, who was not gladdened with a gift,
nor one who gave of his gifts such store but he loved reward, could he win it. Let
no man stint him and suffer need of the wealth he has won in life; oft is saved for
a foe what was meant for a friend, and much goes worse than one weens. With
raiment and arms shall friends gladden each other, so has one proved oneself; for
friends last longest, if fate be fair who give and give again. To his friend a man
should bear him as friend, and gift for gift bestow, laughter for laughter let him
exchange, but leasing pay for a lie. To his friend a man should bear him as friend,
to him and a friend of his; but let him beware that he be not the friend of one
who is friend to his foe.

Hast thou a friend whom thou trustest well, from whom thou cravest good?
Share thy mind with him, gifts exchange with him, fare to find him oft. But hast
thou one whom thou trustest ill yet from whom thou cravest good? Thou shalt
speak him fair, but falsely think, and leasing pay for a lie. Yet further of him
whom thou trusted ill, and whose mind thou dost misdoubt; thou shalt laugh with
him but withhold thy thought, for gift with like gift should be paid.

Young was I once, I walked alone, and bewildered seemed in the way; then I
found me another and rich I thought me, for man is the joy of man. Most blest is
he who lives free and bold and nurses never a grief, for the fearful man is
dismayed by aught, and the mean one mourns over giving. My garments once I
gave in the field to two landmarks made as men; heroes they seemed when once
they were clothed; 'tis the naked who suffer shame! The pine tree wastes which
is perched on the hill, nor bark nor needles shelter it; such is the man whom none
doth love; for what should he longer live? Fiercer than fire among ill friends for
five days love will burn; bun anon 'tis quenched, when the sixth day comes, and
all friendship soon is spoiled.

Not great things alone must one give to another, praise oft is earned for
nought; with half a loaf and a tilted bowl I have found me many a friend. Little
the sand if little the seas, little are minds of men, for ne'er in the world were all
equally wise, 'tis shared by the fools and the sage. Wise in measure let each man
be; but let him not wax too wise; for never the happiest of men is he who knows
much of many things. Wise in measure should each man be; but let him not wax
too wise; seldom a heart will sing with joy if the owner be all too wise. Wise in
measure should each man be, but ne'er let him wax too wise: who looks not
forward to learn his fate unburdened heart will bear.

Brand kindles from brand until it be burned, spark is kindled from spark, man
unfolds him by speech with man, but grows over secret through silence. He must
rise betimes who fain of another or life or wealth would win; scarce falls the prey
to sleeping wolves, or to slumberers victory in strife. He must rise betimes who
hath few to serve him, and see to his work himself; who sleeps at morning is
hindered much, to the keen is wealth half-won. Of dry logs saved and roof-bark
stored a man can know the measure, of firewood too which should last him out
quarter and half years to come.

Fed and washed should one ride to court though in garments none too new;
thou shalt not shame thee for shoes or breeks, nor yet for a sorry steed. Like an
eagle swooping over old ocean, snatching after his prey, so comes a man into
court who finds there are few to defend his cause.

Each man who is wise and would wise be called must ask and answer aright.
Let one know thy secret, but never a second, -- if three a thousand shall know. A
wise counseled man will be mild in bearing and use his might in measure, lest
when he come his fierce foes among he find others fiercer than he. Each man
should be watchful and wary in speech, and slow to put faith in a friend. for the
words which one to another speaks he may win reward of ill.

At many a feast I was far too late, and much too soon at some; drunk was the
ale or yet unserved: never hits he the joint who is hated. Here and there to a
home I had haply been asked had I needed no meat at my meals, or were two
hams left hanging in the house of that friend where I had partaken of one.

Most dear is fire to the sons of men, most sweet the sight of the sun; good is
health if one can but keep it, and to live a life without shame. Not reft of all is he
who is ill, for some are blest in their bairns, some in their kin and some in their
wealth, and some in working well. More blest are the living than the lifeless, 'tis
the living who come by the cow; I saw the hearth-fire burn in the rich man's hall
and himself lying dead at the door. The lame can ride horse, the handless drive
cattle, the deaf one can fight and prevail, 'tis happier for the blind than for him on
the bale-fire, but no man hath care for a corpse.

Best have a son though he be late born and before him the father be dead:
seldom are stones on the wayside raised save by kinsmen to kinsmen. Two are
hosts against one, the tongue is the head's bane, 'neath a rough hide a hand may
be hid; he is glad at nightfall who knows of his lodging, short is the ship's berth,
and changeful the autumn night, much veers the wind ere the fifth day and blows
round yet more in a month. He that learns nought will never know how one is the
fool of another, for if one be rich another is poor and for that should bear no
blame.

Cattle die and kinsmen die, thyself too soon must die, but one thing never, I
ween, will die, -- fair fame of one who has earned. Cattle die and kinsmen die,
thyself too soon must die, but one thing never, I ween, will die, -- the doom on
each one dead.

Full-stocked folds had the Fatling's sons, who bear now a beggar's staff: brief is
wealth, as the winking of an eye, most faithless ever of friends. If haply a fool
should find for himself wealth or a woman's love, pride waxes in him but wisdom
never and onward he fares in his folly.

All will prove true that thou askest of runes -- those that are come from the
gods, which the high Powers wrought, and which Odin painted: then silence is
surely best.

Praise day at even, a wife when dead, a weapon when tried, a maid when
married, ice when 'tis crossed, and ale when 'tis drunk. Hew wood in wind, sail
the seas in a breeze, woo a maid in the dark, -- for day's eyes are many, -- work
a ship for its gliding, a shield for its shelter, a sword for its striking, a maid for her
kiss; Drink ale by the fire, but slide on the ice; buy a steed when 'tis lanky, a
sword when 'tis rusty; feed thy horse neath a roof, and thy hound in the yard.

The speech of a maiden should no man trust nor the words which a woman
says; for their hearts were shaped on a whirling wheel and falsehood fixed in
their breasts. Breaking bow, or flaring flame, ravening wolf, or croaking raven,
routing swine, or rootless tree, waxing wave, or seething cauldron, flying arrows,
or falling billow, ice of a nighttime, coiling adder, woman's bed-talk, or broken
blade, play of bears or a prince's child, sickly calf or self-willed thrall, witch's
flattery, new-slain foe.

Let none put faith in the first sown fruit nor yet in his son too soon; whim rules
the child, and weather the field, each is open to chance. Brother's slayer, though
seen on the highway, half burned house, or horse too swift -- be never so trustful
as these to trust. Like the love of women whose thoughts are lies is the driving
un-roughshod o'er slippery ice of a two year old, ill-tamed and gay; or in a wild
wind steering a helmless ship, or the lame catching reindeer in the rime-thawed
fell.

Now plainly I speak, since both I have seen; unfaithful is man to maid; we
speak them fairest when thoughts are falsest and wile the wisest of hearts. -- Let
him speak soft words and offer wealth who longs for a woman's love, praise the
shape of the shining maid -- he wins who thus doth woo. -- Never a whit should
one blame another whom love hath brought into bonds: oft a witching form will
fetch the wise which holds not the heart of fools. Never a whit should one blame
another for a folly which many befalls; the might of love makes sons of men into
fools who once were wise. The mind knows alone what is nearest the heart and
sees where the soul is turned: no sickness seems to the wise so sore as in nought
to know content.

This once I felt when I sat without in the reeds, and looked for my love; body
and soul of me was that sweet maiden yet never I won her as wife. Billing's
daughter I found on her bed, fairer than sunlight sleeping, and the sweets of
lordship seemed to me nought, save I lived with that lovely form. "Yet nearer
evening come thou, Odin, if thou wilt woo a maiden: all were undone save two
knew alone such a secret deed of shame." So away I turned from my wise intent,
and deemed my joy assured, for all her liking and all her love I weened that I yet
should win.

When I came ere long the war troop bold were watching and waking all: with
burning brands and torches borne they showed me my sorrowful way. Yet nearer
morning I went, once more, -- the housefolk slept in the hall, but soon I found a
barking dog tied fast to that fair maid's couch.

Many a sweet maid when one knows her mind is fickle found towards men: I
proved it well when that prudent lass I sought to lead astray: shrewd maid, she
sought me with every insult and I won therewith no wife.

In thy home be joyous and generous to guests discreet shalt thou be in thy
bearing, mindful and talkative, wouldst thou gain wisdom, oft making me mention
of good. He is "Simpleton" named who has nought to say, for such is the fashion
of fools.

I sought that old Jötun, now safe am I back, little served my silence there; but
whispering many soft speeches I won my desire in Suttung's halls. Twas Gunnlod
who gave me on a golden throne a draught of the glorious mead, but with poor
reward did I pay her back for her true and troubled heart. I bored me a road
there with Rati's tusk and made room to pass through the rock; while the ways of
the Jötuns stretched over and under, I dared my life for a draught. In a wily
disguise I worked my will; little is lacking to the wise, for the Soul-stirrer now,
sweet Mead of Song, is brought to men's earthly abode. I misdoubt me if ever
again I had come from the realms of the Jötun race, had I not served me of
Gunnlod, sweet woman, her whom I held in mine arms.

Came forth, next day, the dread Frost Giants, and entered the High One's Hall:
they asked -- was the Baleworker back mid the Powers, or had Suttung slain him
below? A ring-oath Odin I trow had taken -- how shall one trust his troth? 'twas
he who stole the mead from Suttung, and Gunnlod caused to weep. 'Tis time to
speak from the Sage's Seat; hard by the Well of Weird I saw and was silent, I
saw and pondered, I listened to the speech of men.

I counsel thee, Stray-Singer, accept my counsels, they will be thy boon if thou
obey'st them, they will work thy weal if thou win'st them: rise never at nighttime,
except thou art spying or seekest a spot without.

I counsel thee, Stray-Singer, accept my counsels, they will be thy boon if thou
obey'st them, they will work thy weal if thou win'st them: thou shalt never sleep
in the arms of a sorceress, lest she should lock thy limbs; So shall she charm that
thou shalt not heed the council, or words of the king, nor care for thy food, or the
joys of mankind, but fall into sorrowful sleep.
 I counsel thee, Stray-Singer, accept my counsels, they will be thy boon if thou
obey'st them, they will work thy weal if thou win'st them: seek not ever to draw
to thyself in love-whispering another's wife.

I counsel thee, Stray-Singer, accept my counsels, they will be thy boon if thou
obey'st them, they will work thy weal if thou win'st them: should thou long to
fare over fell and firth provide thee well with food.

I counsel thee, Stray-Singer, accept my counsels, they will be thy boon if thou
obey'st them, they will work thy weal if thou win'st them: tell not ever an evil
man if misfortunes thee befall, from such ill friend thou needst never seek return
for thy trustful mind. Wounded to death, have I seen a man by the words of an
evil woman; a lying tongue had bereft him of life, and all without reason of right.

I counsel thee, Stray-Singer, accept my counsels, they will be thy boon if thou
obey'st them, they will work thy weal if thou win'st them: hast thou a friend
whom thou trustest well, fare thou to find him oft; for with brushwood grows and
with grasses high the path where no foot doth pass.

I counsel thee, Stray-Singer, accept my counsels, they will be thy boon if thou
obey'st them, they will work thy weal if thou win'st them: in sweet converse call
the righteous to thy side, learn a healing song while thou livest.

I counsel thee, Stray-Singer, accept my counsels, they will be thy boon if thou
obey'st them, they will work thy weal if thou win'st them: be never the first with
friend of thine to break the bond of fellowship; care shall gnaw thy heart if thou
canst not tell all thy mind to another.

I counsel thee, Stray-Singer, accept my counsels, they will be thy boon if thou
obey'st them, they will work thy weal if thou win'st them: never in speech with a
foolish knave shouldst thou waste a single word. From the lips of such thou
needst not look for reward of thine own good will; but a righteous man by praise
will render thee firm in favour and love. There is mingling in friendship when man
can utter all his whole mind to another; there is nought so vile as a fickle tongue;
no friend is he who but flatters.

I counsel thee, Stray-Singer, accept my counsels, they will be thy boon if thou
obey'st them, they will work thy weal if thou win'st them: oft the worst lays the
best one low.

I counsel thee, Stray-Singer, accept my counsels, they will be thy boon if thou
obey'st them, they will work thy weal if thou win'st them: be not a shoemaker
nor yet a shaft maker save for thyself alone: let the shoe be misshapen, or
crooked the shaft, and a curse on thy head will be called.
 I counsel thee, Stray-Singer, accept my counsels, they will be thy boon if thou
obey'st them, they will work thy weal if thou win'st them: when in peril thou
seest thee, confess thee in peril, nor ever give peace to thy foes.

I counsel thee, Stray-Singer, accept my counsels, they will be thy boon if thou
obey'st them, they will work thy weal if thou win'st them: rejoice not ever at
tidings of ill, but glad let thy soul be in good.

I counsel thee, Stray-Singer, accept my counsels, they will be thy boon if thou
obey'st them, they will work thy weal if thou win'st them: look not up in battle,
when men are as beasts, lest the wights bewitch thee with spells.

I counsel thee, Stray-Singer, accept my counsels, they will be thy boon if thou
obey'st them, they will work thy weal if thou win'st them: wouldst thou win joy of
a gentle maiden, and lure to whispering of love, thou shalt make fair promise,
and let it be fast, -- none will scorn their weal who can win it.

I counsel thee, Stray-Singer, accept my counsels, they will be thy boon if thou
obey'st them, they will work thy weal if thou win'st them: I pray thee be wary,
yet not too wary, be wariest of all with ale, with another's wife, and a third thing
eke, that knaves outwit thee never.

I counsel thee, Stray-Singer, accept my counsels, they will be thy boon if thou
obey'st them, they will work thy weal if thou win'st them: hold not in scorn, nor
mock in thy halls a guest or wandering wight. They know but unsurely who sit
within what manner of man is come: none is found so good, but some fault
attends him, or so ill but he serves for somewhat.

I counsel thee, Stray-Singer, accept my counsels, they will be thy boon if thou
obey'st them, they will work thy weal if thou win'st them: hold never in scorn the
hoary singer; oft the counsel of the old is good; come words of wisdom from the
withered lips of him left to hang among hides, to rock with the rennets and swing
with the skins.

I counsel thee, Stray-Singer, accept my counsels, they will be thy boon if thou
obey'st them, they will work thy weal if thou win'st them: growl not at guests,
nor drive them from the gate but show thyself gentle to the poor. Mighty is the
bar to be moved away for the entering in of all. Shower thy wealth, or men shall
wish thee every ill in thy limbs.

I counsel thee, Stray-Singer, accept my counsels, they will be thy boon if thou
obey'st them, they will work thy weal if thou win'st them: when ale thou quaffest,
call upon earth's might -- 'tis earth drinks in the floods. Earth prevails o'er drink,
but fire o'er sickness, the oak o'er binding, the earcorn o'er witchcraft, the rye
spur o'er rupture, the moon o'er rages, herb o'er cattle plagues, runes o'er harm.
 I trow I hung on that windy Tree nine whole days and nights, stabbed with a
spear, offered to Odin, myself to mine own self given, high on that Tree of which
none hath heard from what roots it rises to heaven. None refreshed me ever with
food or drink, I peered right down in the deep; crying aloud I lifted the Runes
then back I fell from thence. Nine mighty songs I learned from the great son of
Bale-thorn, Bestla's sire; I drank a measure of the wondrous Mead, with the
Soulstirrer's drops I was showered.

Ere long I bare fruit, and throve full well, I grew and waxed in wisdom; word
following word, I found me words, deed following deed, I wrought deeds. Hidden
Runes shalt thou seek and interpreted signs, many symbols of might and power,
by the great Singer painted, by the high Powers fashioned, graved by the Utterer
of gods. For gods graved Odin, for elves graved Daïn, Dvalin the Dallier for
dwarfs, All-wise for Jötuns, and I, of myself, graved some for the sons of men.

Dost know how to write, dost know how to read, dost know how to paint, dost
know how to prove, dost know how to ask, dost know how to offer, dost know
how to send, dost know how to spend?

Better ask for too little than offer too much, like the gift should be the boon;
better not to send than to overspend. ........ Thus Odin graved ere the world
began; Then he rose from the deep, and came again.

Those songs I know, which nor sons of men nor queen in a king's court knows;
the first is Help which will bring thee help in all woes and in sorrow and strife.

A second I know, which the son of men must sing, who would heal the sick.

A third I know: if sore need should come of a spell to stay my foes; when I
sing that song, which shall blunt their swords, nor their weapons nor staves can
wound.

A fourth I know: if men make fast in chains the joints of my limbs, when I sing
that song which shall set me free, spring the fetters from hands and feet.

A fifth I know: when I see, by foes shot, speeding a shaft through the host,
flies it never so strongly I still can stay it, if I get but a glimpse of its flight.

A sixth I know: when some thane would harm me in runes on a moist tree's
root, on his head alone shall light the ills of the curse that he called upon mine.

A seventh I know: if I see a hall high o'er the bench-mates blazing, flame it
ne'er so fiercely I still can save it, -- I know how to sing that song.

An eighth I know: which all can sing for their weal if they learn it well; where
hate shall wax 'mid the warrior sons, I can calm it soon with that song.
 A ninth I know: when need befalls me to save my vessel afloat, I hush the
wind on the stormy wave, and soothe all the sea to rest.

A tenth I know: when at night the witches ride and sport in the air, such spells
I weave that they wander home out of skins and wits bewildered.

An eleventh I know: if haply I lead my old comrades out to war, I sing 'neath
the shields, and they fare forth mightily safe into battle, safe out of battle, and
safe return from the strife.

A twelfth I know: if I see in a tree a corpse from a halter hanging, such spells I
write, and paint in runes, that the being descends and speaks.

A thirteenth I know: if the newborn son of a warrior I sprinkle with water, that
youth will not fail when he fares to war, never slain show he bow before sword.

A fourteenth I know: if I needs must number the Powers to the people of men,
I know all the nature of gods and of elves which none can know untaught.

A fifteenth I know, which Folk-stirrer sang, the dwarf, at the gates of Dawn; he
sang strength to the gods, and skill to the elves, and wisdom to Odin who utters.

A sixteenth I know: when all sweetness and love I would win from some artful
wench, her heart I turn, and the whole mind change of that fair-armed lady I
love.

A seventeenth I know: so that e'en the shy maiden is slow to shun my love.

An eighteenth I know: which I ne'er shall tell to maiden or wife of man save
alone to my sister, or haply to her who folds me fast in her arms; most safe are
secrets known to but one- the songs are sung to an end.

Now the sayings of the High One are uttered in the hall for the weal of men, for
the woe of Jötuns, Hail, thou who hast spoken! Hail, thou that knowest! Hail, ye
that have hearkened! Use, thou who hast learned!

Of runes they spoke, and the reading of runes was little withheld from their
lips: at the High One's hall, in the High One's hall, I thus heard the High One say:
-- These songs, Stray-Singer, which man's son knows not, long shalt thou lack in
life, though thy weal if thou win'st them, thy boon if thou obey'st them thy good
if haply thou gain'st them.
Snorri Sturluson also compiled a history of the Kings of Norway, beginning with
the legendary kings, from about A.D. 850 to the year A.D. 1177. While historians
continue to debate the historical accuracy of Sturluson's work, the "Heimskringla"
is still considered an important original source for information on the Viking Age,
a period which Sturluson covers almost in its entirety.

• Heimskringla, Kings of Norway

• Hakon the Good's Saga
• Halfdan the Black Saga
• Harald Harfager's Saga
• King Olaf Trygvason's Saga
• Magnus Barefoot's Saga
• Magnus Erlingson's Saga
• Saga of Hakon Herdebreid
• Saga of Harald Hardrade
• Saga of King Harald Grafeld
• Saga of Magnus the Blind
• Saga of Magnus the Good
• Saga of Olaf Haraldson
• Saga of Olaf Kyrre
• Saga of Sigurd the Crusader
• Saga of Sigurd, Inge, and Eystein
• The Ynglinga Saga
The sagas are epic tales, often poems, of the exploits and explorations of the
Icelanders and other northerners. The Icelandic Sagas are one of the largest
collections of remaining narratives from medieval times. With an often stark
realism they detail everyday agrarian and political life, and describe adventurous
Viking voyages. There are family histories,adventures and romances, and,
occasionally, comedies. The sagas are as interesting to read now as they were in
the era they were created. Think of them as soap-operas of the first millennium.

There are thirty major sagas and dozens of shorter tales.I've noted some of the
most famous sagas with bullets. The word ættir refers to a short story in the
saga style.

Some of the sagas are available online. I've provided links to those I've found. If
you know of other online versions, please let me know. For print versions, see the
Saga Bibliography page in this website.

Saganet - "The Saganet website contains images of works of Old Icelandic

literature - page by page, manuscript and printed, dating from the 13th century
through the year 1900. These works include the entire range of Icelandic family
sagas. They also include a very large portion of Germanic/Nordic mythology (the
Eddas), history of Norwegian kings, contemporary sagas and tales from the
European age of chivalry. A great number of manuscripts contain Icelandic
ballads, poetry or epigrams.

Most of the oldest manuscripts of the Icelandic Sagas, around 40.000 pages, are
kept in The Árni Magnússon Institute in Iceland. Manuscripts written after 1650
&endash; 1700, far more numerous, i.e. around 210.000 pages are mostly in The
National and University Library of Iceland (National Library). The printed material,
about 151.000 pages will be taken from the Fiske Icelandic Collection at Cornell
University."

---------
* Unless you are using a Times OE font, you will see " " as "fl" or "<thorn>".
Phonetically it has the value of unvoiced th as in "think". " " is a voiced th as in
"the". It will appear as ">" or "<eth>", for which I've substituted "d" in most
instances. Æ is pronounced like the i in "mice", ö is pronounced much like the eu
in French "neutre" and roughly like the vowel in "her" or "purr".

Ale-Cap thættur (Ale Hood Tale)

Ali thekk Saga

An Bosveigi's Saga, Found in Fornaldarsogur

Arnórs thættur jarlaskálds, (Arnor, the Poet of Earls)

Arrow Odd (Örvar-Odds saga)

Asmund the Champion-Killer

Authunar thættur Vestfirzka (Audun the Westfjorder, or Authun and the Bear)

Bandamanna Saga, (Saga of the Confederates)

Bardar Saga Snæfellsáss - A strange saga, included among the 'Family Sagas'
because it is set in Iceland and not in remote lands of magic and adventure. The
hero, Bard, was a Norwegian, fathered by a giant, and fostered by another giant.
The saga states that he was more of a troll than a man, so people called him the
god of Snæfell, per Ellis-Davison, Myths and Symbols in Pagan Europe.

Beowolf; While technically not a "saga", it is an epic tale of the northern manner.

Beowolf (online)
(Another online version)

Bergbúa flættur, (Tale of the Mountain-Dweller)

Biskupa Sogur, contains Kristni Saga, Sturlunga Saga.

Bjorn Hitæla Kappi Saga, (Bjorn, Champion of Hitadale), First half of 11th
century.

Blood Egil thættur

Bodvar Bjarki thættur, The Story of Bodvar Bjarki

Bolla thattur (Bolli Bollason's Tale)

Bósa saga og Herraud (Bosi and Herraud's Saga ), See also Busluboen. Found in
Fornaldarsogur.

Brandkrossa thættur, (Brandkrossi's Tale)

Brands thættur örva, (Brand the Unselfish)

Brennu-Njáls Saga: (Njal's Saga) (Burnt Njal Saga); Probably the best source of
information on Norse pagan society operating at full efficiency.

Brennu-Njáls Saga (online)

(another online version)
(download for PDA)
Busluboen , see Bósa saga og Herraud (Bosi and Herraud's Saga )

Clever Refs Saga, see Kroka-Ref's Saga

Cormac the Skald, see Kormak's Saga

Draumur Thorsteins Sídu-Hallssonar (Thorstein Sidu-Hallson's Dream)

Droplaugarsona Saga, (The Saga of Droplaug's Sons), 10th Century.

Egil and Asmund's Saga (Egils saga einhenda og Asmundar saga berserkjabana,
), Found in Fornaldarsogur.

Egil Skallagrimssons Saga (Egils Saga Skallagrímssonar, ). Adventures of a semi-

likeable scoundrel in Pagan Norway. Found in Fornaldarsogur.

Egils Saga Intro (online)

Egils Saga (online)
(Another online version)
Egil Skallagrimsson and the Viking Ideal, an essay on the saga, by Christina von
Nolcken

Egils thættur Sídu-Hallssonar (Egil Sidu-Hallson's Tale)

Einar thættur Skulason, (Einar Skulason)

Eindridi and Erling thættur

Eindridi Flat-Foot thættur

Eiríks Saga Rauda - Erik the Red, outlawed from Iceland, founded a colony on the
western coast of Greenland in the 10th Century. The story is set in Greenland
some years after the Christian religion was imposed.

Eiríks Saga Rauda (online)

Erec Saga and Ivens Saga

Eriksmál.

Eymunds of Skara Saga, (Eymund's Saga)

Eyrbyggja Saga - Adventures of a semi-likeable scoundrel in Pagan Norway. In

Chapter 44 the protagonist uses runes to foil an attempt to poison him. One of
the finest of the family sagas of Iceland, the story of outstanding men who lived
in Snæfellness, composed in the mid 13th century. From the Fornaldarsögur.
 • Eyrbygga Saga (online)
(Another online version)
(download for PDA)

Eyrbygga Saga, (Saga of the People of Eyri); One of the finest of the family sagas
of Iceland, the story of outstanding men who lived in Snæfellness, composed in
the mid 13th century.

Eymund of Skara flættur

Eymund's Saga

Færeyinga Saga, or The Saga of the Faroe Islanders. From the Flateyjarbók Ca.
946-1040 A.D.

Fagrskinna Saga. From the Fornmanna Sogur.

Finnbogi Rami's Saga

Flateyjarbók (The Book of Flat Island) - The largest of all Icelandic vellum
manuscripts and one of the most splendid. The main subject matter of
Flateyjarbók is sagas of the kings in Norway, but there are a number of
interpolated episodes from other sagas, including one of the accounts of the
discovery of America. It includes the Fagrskinna Saga and the Grænlendinga Saga

Flateyjarbók (online)
The Flatey Book: Flatey Book, Hauks Book and Vatican Manuscripts (online)
The Flatey Book Manuscripts (online)

Floamanna Saga (Saga of the People of Floi). From the Fornsogur.

Fljótsdæla Saga ( Saga of the people of Fljotsdale)

Fornaldarsögur, Contains:

Volsunga Saga,
Hervara Saga,
Thorstein Vikingsson's Saga,
Ketil Hæng's Sons' Saga,
Grim Lodinkinnis' Saga,
Fridthjof's Saga,
Hrolf Kraki's Saga,
Half's Saga,
Sogubrot Saga,
Ragnar Lodbrok's Saga,
Ragar Lodbrok's Sons' Saga,
Norna Gest's Saga,
Gautrek's Saga,
Orvar Odd's Saga,
Herraud and Bossi's Saga,
Egil and Asmnund's Saga,
Hjalmter and Olver's Saga,
Gongu Hrolf's Saga,
An Bosveigi's Saga,
Egil's Saga,
Njal's Saga,
Laxdæla Saga,
Eyrbyggja Saga.

Fornmanna Sogur, contains:

Sagas of the Kings of Norway,

Jomsvinkinga Saga,
Kythlinga Saga,
Fagrskinna Saga.

Fornsogur, contains :

Vatnsdæla Saga,
Floamanna Saga,
Hallfred's Saga,
Gretti's Saga,
Viga Glum Saga,
Hallajot's Saga.

Fóstbrúdra Saga (The Sworn Brothers' Saga). Found in the Flateyjarbók. Ca 1015
to 1030 A.D.

Fridthjofs Saga, Found in Fornaldarsogur.

Fridthjof the Bold's Saga (online)

Gautreks Saga. From the Fornaldarsögur.

Gisls thættur Illugason (Gisli Illugason)

The Saga of Illugi, The Foster Son of Grid (online)

Gísla saga súrssonar, (Gísla Saga Surasson) The saga of Gisli Surasson, who had
a series of prophetic dreams while he was an outlaw pursued by enemies for
seven years.

Gold Asa-Thord, see: Gull-Ásu-fiórdar flættur,

Gongu Hrolf's Saga. Found in Fornaldarsogur.

Grænlendinga Saga, (Greenland Saga), found in Flateyjarbók. This saga includes

one of the accounts of the discovery of America Synopsis online.

Grænlendinga fláttur (The Tale of the Greenlanders)

Grettir the Strong

Grettir's Saga (online)

(Another online version)
(Another online version)
(Download for PDA)
(Download PDF format)

Gretti's Saga. From the Fornsogur.

Grim Lodinkinnis Saga. Found in Fornaldarsogur.

Gull-Ásu-fiórdar thættur, (Gold Asa-Thord's Tale)

Gull-thoris Saga or Thorskfirdinga (Gold-Thorir's Saga)

Gunnlaugs Saga Ormstungu, (Gunnlaug Wormtongue's Saga). A 13th century

love triangle. Found in Islandinga Sogur

Gunnars thættur thidrandabana, (Gunnar, the Slayer of Thidrandi)

Gunnars Saga Keldugnúpsfífls, (Gunnar the Fool of Keldugnup)

Hakon Herdebreid Saga, from Heimskringla.

Hakon the Good's Saga, from Heimskringla.

Half's Saga. Found in Fornaldarsogur. 6th century?

Hálfdanar saga Eysteinssonar, (Halfdan Eysteinsson's Saga)

Hálfdanar Saga svarta, (Halfdan the Black Saga), from Heimskringla.

Hálfs Saga ok Hálfsrekka

Hallaljot's Saga. Found in Fornsogur. Beginning of 11th century.

Halldórs thættur Snorrasonar hinn fyrri, (Halldor Snorrason I)

Halldórs thættur Snorrasonar hinn sídari, (Halldor Snorrason II)

Hallfredar Saga Vandrædaskálds (Hallfred the Troublesome Poet or Hallfred's
Saga ). An Icelander becomes court poet in Norway. Found in Fornsogur. End of
10th century.

Harald Hardrade's Saga, from Heimskringla.

Harald Harfager's Saga, from Heimskringla.

Haralds Saga Sigurtharsonar

Harald the Greenlander

Hárbarzljodh

Hardar Saga (Saga of Hord and the People of Holm)

Hauksbók, Hauk. Erlendsson. A large codex of sagas and learned writings which
was compiled in Iceland, early in the 14th century.

Hauksbok (online)

Hauk the Tall thættur

Hávardar Saga Ísfirdings, (Saga of Havard of Isafjord). Provoked beyond

endurance, Havard exacts a terrible revenge.

Heidar Viga Saga (Saga of the Slayings on the Heath). Continuation of Viga Styr's
Saga. First half of 9th century.

Heathslayers Saga (online).

Heitharvega Saga (online)
Another version (online)
Download for PDA

Hervarar Saga ok Heidreks. From the Fornaldarsögur.

Hænsna-fióris Saga, (Hen-Thorir's Saga)

Heimskringla, the History of the Kings of Norway, Sturlusson, Snorri. Contains

Ynglinga Saga. Written by Sturlusson during the first half of the 13th century,
giving history of the Kings of Norway and Sweden from Odin down to 1117.

Heimskringla (online)

Helgi and Ulf,

Helga tháttr Thórissonar (Helgi Thorisson)

Hænsna-fióris Saga, (Hen-Thorir's Saga),

Herraud and Bosi's Saga, See also Busluboen. Found in Fornaldarsogur.

Hervarar Saga. Found in the Fornaldarsogur.

Hjalmter and Olver's Saga, Found in the Fornaldarsogur.

HÏnsa Thoris' Saga

Hord's Saga. A band of outlaws rejects society

Hrafenkl Freysgodi Saga (Hrafnkel, Priest of Frey)

Hrafns thættur Gudrúnarsonar, (Hrafn Gudrunarson)

Hrafns Saga Sveinbjarnarsonar

Hreidars thættur, (Hreidar's Tale)

"Hreidar, the Fool"

Hrolf Gautrekson

Hrolf Krakis Saga - A retelling of the an Old Norse saga existing only in fragments
in the original. Hrolf Kraki was a berzerker who took the shape of a bear in battle,
while his body remained in a trance. From the Fornaldarsögur.

Hrómundar thættur halta, (Hromundar the Lame)

Hromund Gripsson Saga

Hromund Gripsson Saga (Online)

Hrormund's Saga

Illugi, Grid's Foster Son , (see Gisl Illugason thættur ??)

Islendingabok, Book of the Icelanders by Ari Thorgilsson the Learned

Íslendings thættur sögufróda, (the Story-Wise Icelander)

Ivars thættur Ingimundarsonar, (Ivar Ingimundarsonar) "Ivar's Story"

Jokuls thættur Buason, (Jokul Buason)

Jomsvinkinga Saga . Saga of a warrior society living on an island in the Baltic, to
which no women were admitted. From the Fornmanna Sogur.

Ketil Hæng's sons Saga. From the Fornaldarsögur.

The Saga of Ketil Trout (online)

King Harald Grafeld's Saga, from Heimskringla.

Kjalnesinga Saga, (Saga of the People of Kjalarnes)

Kmalnesinga Saga

Knytlinga Saga

Kumlbúa fláttur, (Tale of the Cairn-Dweller)

Konung's Sliggsja Saga

Konungs Skuggsja, (The King's Mirror)

Kormak's Saga (Carmac's Saga)

Kormak's Saga (online)

(Antoer online version)
(Download for PDA

Kristni Saga

Króka-Refs Saga, (The Saga of Clever Ref )

Kythlinga Saga: a History of the Kings of Denmark. From the Fornmanna Sogur.

Landnáma Saga

Landnamabok, The Book of Settlements

Laxdæla Saga, (Saga of the People of Laxardal) Found in Fornaldarsogur.

Laxdæla Saga (online)

(Another online version)
(Download for PDA)
(Download for PDF format)

Ljosvetninga Saga, (Saga of the People of Ljosavatn)

Magnus Barefoot's Saga, from Heimskringla.

Magnus Erlingson's Saga, from Heimskringla.

Magnus the Blind's Saga, from Heimskringla.

Magnus the Good's Saga, from Heimskringla.

Mána fláttur skálds, (Mani the Poet)

Mani the Icelander flættur

Maríu Saga, a 13th century saga, in which there is a description of "utiseta"

(sitting out), the divinatory trance used by the seidkoner.

Niebelungenleid

Niebelungenleid (online)

Njal's Saga. Found in Fornaldarsogur.

Njal's Saga (online)

(Another online version)

Norna Gest's Saga. From the Fornaldarsögur.

Odds fláttur Ófeigssonar, (Odd Ofeigsson's Tale)

Ögmundar fláttur dytts, (Ogmund Bash)

Ogmund the Hard-Hit flættur

Olaf Haraldson's Saga, from Heimskringla.

Olaf Kyrre's Saga, from Heimskringla.

Oláfs Saga Tryggvasonar , (Saga of Olaf Tryggvason), from Heimskringla: A vast,

sprawling compilation of historical material...of King Olaf Tryggvason of Norway
(995-1000), put together in the early 14th century. Olaf converted Norway to
Christianity by force as much as by persuasion.

Ölkofra Saga

Orms fláttur Stórólfssonar, (Orm Storolfsson)

Orkneyinga Saga : The History of the Earls of Orkney.

Orvar-Odds Saga, (Arrow-Odds Saga). From the Fornaldarsögur.

Óttars fláttur svarta, (Ottar the Black)

Poet Helgi's Saga

Ragnars Saga Lodbrokar, (Ragnar Lodbrok's Saga) Excerpt (online) From the
Fornaldarsögur.

Ragnar Lodbrok's Sons' Saga. From the Fornaldarsögur.

Red the Strong flættur

Reykdæla Saga og Víga-Skútu, Saga of the People of Reykjadal and of Killer-

Skuta.

Rimbegla Saga

Sagas of the Kings of Norway, From the Fornmanna Sogur.

Shuttle-Halli flættur

Sigurd the Crusader's Saga, from Heimskringla.

Sigurd, Inge, and Eystein's Saga, from Heimskringla.

Skálda Haralds Saga

Skálholtsbok, A codex dating from the late 15th century.

Sneglu-Halla fláttur, (Sarcastic Halli)

SnÏbjorn Galti's Saga, No longer extant, but a condensed summary of the saga is
incorporated in Landnámabók.

Sogubrot Saga. From the Fornaldarsögur.

Sorli's Saga

Stjörnu-Odda draumur, (Star-Oddi's Dream)

Stúfs fláttur hinn skemmri

Sturlunga Saga

Svada fláttur og Arnórs kerlingarnefs, (Svadi and Arnor Crone's-Nose )

Svarfdæla Saga, (Saga of the People of Svarfadardal)

Thatt of Styrbjorn's Saga

Thidranda fláttur og fiórhalls, (Thidrandi and Thorhall )

Thidranda fláttur Sídu-Hallssonar, (Thidrandi Whom the Goddess Slew )

Thórarins fláttur Nefjólfssonar, (Thorarin Nefjolfsson)

Thórarins fláttur ofsa, (Thorarin the Overbearing)

Tórarins fláttur stuttfeldar, (Thorarin Short-Cloak)

Thórdar Saga Hredu, (Saga of Thord Menace)

Thorfinns Saga Karlsefnis - Synopsis online

Thorgríms fláttur Hallasonar, (Thorgrim Hallason)

Thórhalls fláttur knapps, (Thorhall Knapp)

Thorleif fláttur jarlaskálds, (Thorleif, the Earl's Poet)

Thorgils and Haflidi Saga

Thorgrim Hallason flættur

Thormódar fláttur, (Thormod's Tale)

Thormod Coal-Brow's Skald flættur

Thorsdrapa

Thorsdrapa (online)

Thorskfirdinga, or Gullthori's Saga

Thorsteins Saga Hvíta, (Thorstein the White)

Thorsteins Saga Sídu-Hallssonar, (Thorstein Sidu-Hallson's Saga )

Thorsteins saga tjaldstædings, (Thorstein Tent-Pitcher)

Thorstein the Saga-Teller

Thorsteins fláttur Austfirdings, (Thorstein of the East Fjords)

Thorsteins flættur bæjarmagns, (Thorstein Mansion-Might )

Thorsteins flættur forvitna, (Thorstein the Curious)

Thorsteins flættur stangarhöggs, (Thorstein Staff-Struck)

Thorsteins fiáttur skelks, (Thorstein Shiver)

Thorsteins flættur uxafóts, (Thorstein Bull's-Leg)

Thorstein Vikingsson's Saga. From the Fornaldarsögur.

Thorstein Vikingsson's Saga (online)

(Another online version)

Thorvalds fláttur vídförla, (Thorvald the Far-Traveled) Synopsis online.

Thorvardar flættur krákunefs, (Thorvard Crow-Nose)

Thorvalds flættur tasalda, (Thorvald Tasaldi)

Thrand of Gotu

Toki flættur

Valla Ljots Saga

Vopnfirdinga Saga, (Saga of the People of Vopnafjord)

Vatnsdæla Saga, (Saga of the People of Vatnsdal). From the Fornsogur.

Volsi flættur

Volsunga Saga, The story of Siegfried (Sigurd) and the dragon and the ring, etc.
An important source for the Wagner operas and for understanding the values of
the Viking age. From the Fornaldarsögur.

Volsunga Saga (online)

(download for PDA)

Vopnfirdinga Saga, (Vapnfjord Men)

Vatndæler's Saga; Heid, the wise woman predicted that Ingimund and his band
would settle in a land as yet undiscovered, west over the sea. Heid told Ingimund
that his hultr, a sacred image of Freyr which had disappeared from his purse,
would be found again when he dug the post-holes for his hall in the new land.
Ingimund did not want to go to the new land, Iceland, but instead sent two
Finnish magicians there to find his teleported hlutr. Some time later, the Finns
returned to Ingimund in Norway, having found the image but had been unable to
recover it. So they directed Ingimund to the place, a dale set between two woods,
Vatnsdal, where Ingimund founded the hall called Hof.

Vemund's Saga

Viga Styr's Saga

Viga-Glums Saga, (Killer-Glum's Saga). A chieftain ruthlessly annihilates his

rivals. From the Fornsogur.

Viga-Glums Saga (online)

Víglundar Saga, (Viglund's Saga)

Viking Tales - Jennie Hall, 1903. Retellings from the sagas, with illustrations by
Victor R. Lambdin. English/HTML at A Celebration of Women Writers, University of
Pennsylvania. (Online)

Volsa Thattur - The story of Volsa

Volsa Thattur (online)

Vrapnfirdinga Saga

Yngvar the Explorer

Ynglinga Saga, from Heimskringla; "They...went without mailcoats, were frantic

as dogs or wolves; they bit their shields and were as strong as bears or boars;
they slew men, but neither fire nor iron could hurt them. This is called 'running
berserk'." Excerpts online.

The Icelandic Saga Center

"Do you believe in magic? Most pagans do. Most of our ancestors did, if we go
back not all that far. In the history of the human race people have believed in
magic far longer than they have not. Some people would say this resulted from
an inability to explain the basic nature of things and how they operate, and that
belief in magic is rapidly becoming obsolete as we gain a better empirical
understanding of our universe. That as we gain more knowledge, there will be no
need for supernatural explanations, hence no need for magic. These people do
not have the slightest idea what they are talking about..."

Click here to read the rest of "An Awareness of Magic" by Wilfred von Dauster

Magick. The name conjures up dark and dimly lit rooms, with hooded figures
quietly chanting words of power. Magick, the casting of spells and the
performance of rituals, has been practiced in many countries, societies, and
times. People have cast spells and performed rituals, to gain benefits for
themselves, for thousands of years. Even the cavemen created wall paintings, to
gain sympathetic control over the animals they would be hunting.

The people in latter times, used magick, the art of causing change in accordance
with ones will, to gain money and riches, love and sex, health, inspiration, peace
and contentment. These people had such power, that the religious and political
leaders of those times, felt threatened. Some of these leaders even secretly
consulted the magicians of those times, for their knowledge, wisdom, and help.

Spells and rituals work through the agency of thought forms. A thought form is a
mental and emotional construct on the astral planes. Whenever you repeatedly
think about something, and strongly wish for it with emotion, this creates a
thought form. Yes, thought forms literally do have wings. With magick spells and
rituals, these thought forms can be sent flying through time and space, and even
beyond time and space, using spiritual beings to fulfill your wishes. Spiritual
beings and thought forms are not limited by time, distance, and walls, as we
humans are limited. This is the secret to magick, causing change on the astral
planes, brings change on the earthly planes. As above, so below.

Spells and rituals and thought forms, may help you to fulfill your innermost
needs, wants, and wishes, if those needs, wants, and wishes are reasonable and
within the realm of possibility. This means magick is not for idle dreamers. Magick
may indeed bring you an abundance of opportunities and the good things in life.
However, you must take action in the physical world, and take advantage of
these opportunities. You cannot work a spell or perform a ritual, and then sit at
home in your room, fulfill your wish and experience success.

Each and every thought form has a specific vibration. For example, when you
wish for money, this creates money thought form vibrations around you. When
you perform your spell or ritual, this calls upon friendly and powerful spiritual
beings, with the same money vibrations that you created with your thought
forms. These spiritual beings magnify your , and travel through time and space
and beyond time and space, and fulfill your wish. Remember the biblical
scripture: If you have faith the size of a mustard seed, you could say to the
mountains, get up and move, and they would obey.
Magick works similarly, however magical belief and faith are verified through
recorded results. The magician keeps records of his successes and failures in his
book of shadows, a magickal record book. The magician is not a scientist, yet he
uses observation and intuition to verify his magickal reality. Results will vary,
according to the magicians development, powers of belief, imagination, the
repetition of the spell or ritual, and the help and interaction given by the spiritual
beings.

Some scientists may scoff at these matters. They demand demonstrable,

observable cause and effect in the laboratory. However, it is believed that the
Gods have not yet intended for magick to be revealed to the masses. This may
change in the future, as the veil of materialism is lifted from humanity. This is not
simply a convenient excuse.

Occult rituals work somewhat similarly to spells. Rituals call upon the same
spiritual beings and powers. However, rituals differ as they may require more
preparation. Rituals may call upon particular spiritual beings, selected on the
basis of their powers, particular hand gestures and body postures, candles in
different colors, prepared with specific herbs and oils.

Rituals may be more powerful than spells. However, many spells have power to
spare. I would say: Use whatever gets the job done. This article is based upon
my own reading, experiences, and opinions.

How MAGICK May OPERATE In THE WORLD Copyright 1995 WIZEWORLD. All worldwide rights
reserved. This article may only be reproduced in its entirety, through electronic billboards, and
computer screen printouts, with the copyright notice intact. Not for resale. From The Desk And
Computer Of Sri GoBeyondaBeyondAnanda. Live Large And Prosper. Bright Blessings To All. Sri
GoBeyondaBeyondAnanda's column appears in the Monthly Aspectarian.

"For as long as I can remember I've been a sorcerer, living in the separate reality
of the magical universe. Looking back I can't place a single incident where I woke
up one morning and said: "I'm going to become a magickian." I didn't choose
this, it's just something I always seem to have had inside me. OK, there was a
day when the idea of using magick came to me, but this did not strike me as a
strange option, as it would have most normal people. The question that has been
creeping into my mind in the quiet dark hours of the night is is it worth the
cost?..." Click here to read the rest of "The Price of Magic" by Barry Walker

Exposition on Rune Practices by Eamon Brooks, given to the Kryptos college

S.R.I.A. 5th March 1994. "To understand the practical uses of the Runes it is
necessary to understand the basic concepts of Rune Philosophy as developed over
several thousand years by our ancestors. It would also be an advantage to have a
basic understanding of Norse Mythology. The first concept to get to grips with is
that of Orlog, which is the Northern European law of cause and effect..." More
The History and Magic of Rune Stones by Kveldulfr Gundarsson.
"...Altogether, from first to last, the inscriptions and uses of runestones make it
very clear just how closely interwoven the religion, magic, and society of the
Norse people were. Not only did these stones bring together the gods, the living,
and the dead, each working weal for the others; but they also left us one of our
most trustworthy and dearest legacies: the names, deeds, and beliefs of our
forebears literally carved in stone, to stand and be read as long as folk know the
Northern tongue... " More

conducted by John McNair, Editor - The Neo Pagan Times.

Runic magic is the most visible tip of a school of magic called the Northern Path.
Northern magic uses the myths, god forms, philosophy, and ritual forms of the
various Germanic tribes. Part of that magic is the runes.

These are compact magical devices, associated with sound, color, image, number,
and forming a matrix of magical practice. They're used for magic, talismans,
worship, astral projection, spiritual advancement, and more. In this the runes are
like the Hebrew alphabet within the Qabbalah. Not the whole of the thing, but an
indispensable and beautiful part of it.

The Northern Path itself is different from the "Western Path" based on the Greco-
Roman myths, Christianity and the Qabbalah. Nor is it part of the Eastern Path. In
both cases the intrinsic structure, core values, and esoteric psychology of the
Northern Path is unique to itself.

That said, the Northern Path does fit within under the broad umbrella of
paganism. It is part of the broader movement back toward paganism which has
been going since about the 1880's.
Why is Runic Magic, in particular, becoming so popular? What is its
appeal?

There are four reasons why Runic Magic has enjoyed such growth.

First, it was "new." People were discovering the various ethnic forms of magic,
including Celtic, Maya, Aztec, Yoruban, and so on. The runes were part of this.
And people who were spreading out from the Golden Dawn or Wiccan traditions
gave it a look.

This wave has probably finished, so we'll probably see a contraction of interest in
the runes for a while. But there will still be a significant core of people who
practice or are interested in the runes.

Second, at a time when everyone was talking about "risk management" and
reducing risk and making things safer, the runes spoke of courage and facing up
to danger. It spoke of taking on troubles when the ethos seemed to be to run
away from them.

And at a time when individual worth and the importance of friendship were almost
banished from the lexicon of human concerns, the runes stood for exactly these
principles. So the runes speak to the lingering might-have-beens which resonate
in our souls.

Third, the runes were (and are) an ecological form of magic. They require a
balance from the practitioner. A gift demands a gift, as the saying has it. So just
when a new-old view of the world was propelling the green movement, a new-old
magical system with the same view was revived.

Fourth, there's just a trend to paganism, worldwide. People are turning back to
the old ways in increasing numbers. More than that, they're turning away from
the ossified Christian Churches who demand moral obedience and then molest
your children. Runes, as part of that broad tradition of paganism, have enjoyed
the fruits of that growth.

In fact, that growth should continue for some time to come. Inside the next fifty
years, we'll probably see about 5% of the population become avowedly pagan.
That's a conservative estimate, by the way. As a consequence, Runic Magic will
itself grow.

It will grow because technology has reopened paganism. Think of this, a

magazine about paganism on the Internet. The Internet teaches us about the
humanness of individuals because it brings into contact with so many that the
human nature of each of them becomes visible.
Paganism teaches the same thing. It was born before technology and so is an
expression of the human individual. The more technology lifts burden from our
shoulders, the more we `cease to notice it' as the futurists are promising, the
more pre-technology paganism is going to address the sort of questions we're
going to be facing.

How long have you been working Runic Magic?

Runic Magic itself, something like twelve or thirteen years. But I practiced other
forms of magic for the fifteen years before that and have continued to practice
other forms since. Paganism has always been about exploring different paths: it is
a tradition rather than a church.

So in divination, for example, I use Tarot, I Ching, runes, geomancy, and two
other methods which I've developed, myself. I choose the one/s which is/are
most appropriate to the question I need to ask.

In magic I use the Northern Path (including the runes), traditional Western Path
rites, or the methods of The Companions of the Phoenix - which methods form
yet another independent path.

What initially attracted you to working magic with the Runes?

I actually came to the runes from something like to opposite direction of

everybody else. Most people are looking for a magical path or a divination system
and come to the runes, or they come to the Northern Path out of an interest in
the deities like Odin, Thor, and Freyja.

I was actually studying the myths of the Indo-European tribes. This meant
Brahmanic and pre-reformation Hinduism, Iranian and Zoroastrian beliefs, Roman
Mithrasism, Norse myths, Manicheism, and so on. I was looking for the universals
of myth in these groups, seeking to find the interconnections.

For example, why was the giant who fathered the gods called Yama? That's a
Sanskrit word meaning hermaphrodite. What it a late accretion? Something from
10th century trade through Russia (the Rus were actually an Odin-worshipping
Germanic people)? Or is it an ancient tradition which preserved the Indo-
European root of the myth?

Through these studies I backed into the runes. That's why I was one of the early
supporters of the importance of the aettir as part of the esoteric structure of the
runes. It fit with other aspects of Indo-European lore.

The runes are a beautifully compact form of magic. They condense meanings very
well with their system of correspondences and the uses to which they can be put.
In this the runes match the Hebrew, Enochian, Greek, and Phoenician as one of
the great esoteric alphabets of the world.

Is Runic Magic more or less powerful than other forms of magic?

In whose hands? A gun is little weapon at all in the hands of someone who can't
shoot straight. Magic, too, is in the hands of the practitioner.

I see magic as being like a vast battery of energy. Our task is to conduct it. But
the amount we can conduct by our own wills is limited. If we try to conduct too
much then, like the filament of a light, we burn out.

We can increase the electricity we can get out of a battery by either making the
wire thicker or by adding more wires. We do mental exercised in concentration
and visualization to make the wire thicker. We use correspondences of number,
shape, color and so on to add more wires. In either case we can conduct more
energy for use.

In this sense, Runic Magic is on par with other forms of magic.

Can one employ the Runes within the hermetic magical system?

It's probably possible, but it would be very difficult. For example, the god forms
of the Northern and Western paths are quite different. The god form of Jupiter,
for example, is quite centralized and bound by a single archetypal image.
Contrast that to the god form of Odin, which has three forms.

The god forms of Odin include both the shaman and the Allfather. Each has a
different form and different (though overlapping) functions. As a shaman he
carries a blackthorn staff (sometimes shown in bud, with small white flowers),
wears a hat pulled down over one eye, and an animal cloak. As Allfather he
carried Gungnir - his spear - wears a mailcoat, and is accompanied by two ravens
and two wolves. The shaman is essentially a god of inspiration, as Allfather he is
the giver of victory.

But the two forms, though part of the same god, are not put on at one and the
same time. It is as if Jupiter could have different god forms, one for the puckish
companion of Mercury and one as Jupiter Optimus Maximus, patron of the Roman
Senate.

If we were to put it in terms of the Tree of Life, then think of it this way. The
Greco-Roman and Egyptian god forms fit each to a Sephira, each Sephira to a
particular world. But Northern Path god forms may fit to a Sephira, but not to a
world.
In other words, take Hod, associated with Mercury. We usually think of this as
being in the formative world of Yetzirah, the formative world. But it is equally true
to say it exists in each other four worlds: Atziluth, Briah, Yetzirah, and Assiah. A
Northern Path god form applies to a particular Sephira in a particular world: for
example, Hod in Atziluth (Allfather Odin) and Yetzirah (shaman Odin). Attributing
the runes to particular sephiroth or paths would offer similar problems.

All this begs the question what's missing from either systems that they have to
be merged rather than exist along side each other.

How would you use the Runes in order to help a ten year old girl in
hospital with leukemia?

Since she's ten, it would probably not be possible for her to do a ritual for herself.
So the ritual work would have to be done by me.

If it were a close association - let's say a relative or friend's child - the first thing
I'd do is prepare the runes for an oath for an astral quest with ritual sacrifice or
gift. That way I could clear out any pollution (or karmic debt) through which I
contributed to her disease.

The astral quest is based on the Omega Quest technique. A ritual and oath are
used to bind the projections together so instead of being like individual short
stories they are like chapters in a book. In other words, where you end one
experience you will begin the next in complete continuity - so long as you take
too long for the next projection.

The experiences and beings there will guide you to the knowledge you need. In
Esoteric Rune Magic, I give not only notes on the technique but a record of one
such quest. In this case I would take an oath "to change such aspects of my life
as have contributed to her leukemia."

This might be undertaken through all the runes, or the runes used as doorways
could be lagu-ehwis-ur-ken-os-ehwis-manu-isa-os, which transliterated are l-e-u-
k-a-e-m-i-a.

With that quest done and the changes demanded made, I would go on to the
ritual proper. If the girl were unknown to me, I would proceed to the ritual
directly.

The Northern Path opens quite a few possibilities, but we'll restrict ourselves to
the runes proper. But even here we have tremendous options through
summoning the powers of individual runes, forming runes into a monogram,
talismans, candle magic, and more. What we'll do, though, is have an actual
ritual, and we'll begin with setting the place of our working.
This can be a room of the house, though if you happen to have a nice natural
mountain, copse of trees, spring or river on your property, this is convenient, too.
We'll use a room.

To form wards for the room we'll call on the four dwarves whom Odin set to hold
up the sky. These are Nordi in the north, Austri in the east, Vesti in the west, and
Sudri in the south. Facing north first and traveling clockwise (or counterclockwise
in the southern hemisphere) we carve and color the rune ken - symbolizing a
torch - in the air.

Ken looks like a "K" without the vertical line that makes the back. To carve it,
carve the upper stroke down and left, then the lower stroke down and right. To
color it (yellow) do the upper stroke up and right, then the lower stroke down and
right. Ritually this is saying the power comes down and then radiates outward.
When carving and color each stroke a phrase is said. For ken this is: I hold the
light.

Most runes, though, use different phrases for each stroke. When ken is carved
and colored, then we would say to the dwarf:

[Dwarf] of the [direction],

See thee the light of the torch,
accept its flame
and let none pass thee by,
Lest it scorch them to death.

When the wards have been set in the room, we would furnish it with a small table
facing north as an altar. On this we'll place a candle into which has been carved
the rune boerc. Then, using a blue candle, we'd melt its wax into the carved-out
boerc. Then we'd have a candle with boerc in its proper color at the base. Since
boerc is a good rune for healing, it makes sense to place it on the altar.

Since its number is two we could place two of them, but one will do. When we
carve and color boerc into the candle we would use the proper order of strokes
and use the phrase for each stroke.

Boerc looks like a capital "B." But instead of curves, the created by four straight
lines, creating something like two triangles with a common side forming the back
of the "B."

To carve, we start with the top diagonal and carve down and right, then the
diagonal second from the bottom down and right. Next the vertical stroke (the
back of the "B") is carved upward. Next carve the lowest diagonal up and right,
then the second highest diagonal up and right.
To color, when dripping in the wax we color the vertical upward, then the lowest
diagonal up and right, the second lowest down and right, the second highest up
and right, and the highest down and right.

When carving we keep the mind silent of words. When coloring, however, with
each stroke we recite one line of the following:

Life eternal,
fertility,
freedom and joy,
are provided
to initiates.

The associated deity of boerc is Idun, the goddess of healing who tended the
apples of immortality. Its image is of birch rods. Therefor apples and birch rods
may be added to the altar as decoration. We would also bless the candle in Idun's
name.

Idun, healing one, keeper of the sacred grove,

bless this candle with me
that by its light I shall heal [name] of her disease.
We can also add,
To this, a gift demands a gift,
so I pledge for this healing
nine golden [or silver] coins
to the learning of healing arts.

The nine coins (in Australia the golden $1 or $2 coins are fine, in the US and
Canada, the silver dollar should serve as well) would be placed on the table and
left there until they were given to medical research. Note, you can't put the
money in your pocket and write out a check for the same amount. The money is
not anonymous: the coins in effect become a kind of talisman.

Now the choice of ritual. For we could make the candle itself the center, using the
flame as a focus of our magic. But this leukemia is obviously difficult. In
traditional Saxon magic, for example, there would have to be a physical link, such
as an ointment or cream which could be placed on the child. Here we will
incorporate touch, and use the spell for a timed healing.

So we have to arrange a time in hospital to see the child to place healing hands
upon her. The ritual will focus on that time, to increase the healing. The object
will not be outright cure, but strengthening of the child. As she strengthens, her
system and the magic together should beat back the disease.

With that in mind, we'll summon the power of individual runes and their gods.
Boerc with Idun would naturally be one. We'll also summon Eohl with Magni and
Modi (sons of Thor, destined to inherit his belt, hammer, and gloves). Eohl is
associated with protection in all forms.

We would enter the room and revive our wards with the four dwarves. We would
then summon the power of the runes.

We would carve and color eohl. Eohl looks like a "Y" but with the stem continuing
straight up to the height of the two branches. Start with the vertical straight
down, then the left diagonal up and left, then the right diagonal up and right.

To color it purple we'd do the vertical up, the left diagonal down and right and the
right diagonal down and left. With each stroke we'd recite one line of:

By my sword
and my magic
[name] is defended.

Then we'd visualize Magni and Modi, each wearing one glove of Thor and each
with a gloved hand on Mjollnir, his hammer. We'd then invoke:

Magni and Modi, gods of right,

hear my plea.
For gods of justice you be.
By your strength,
[Name] is protected from
all harm,
all hurt,
all disease.

> We'd then invoke Boerc itself, carving and coloring into the air just as we did
with Eohl. The goddess this time is Idun, whom we'd visualize as a women of soft
blonde hair and kind face, wearing a long green skirt and white shift or blouse.
She carries a woven reed basket of apples, each one of which is perfect and
unblemished. We'd then recite the following invocation:

Idun, kind and gentle deity,

who is useful to all,
Bring thy power and gifts
to [Name].
Make her well,
add thy strength to hers,
through my hands,
that she shall be healthy
and shall live long.
We'd then light the candle, focusing on the flame. We'd visualize the girl growing
stronger, the symptoms of leukemia regressing. We'd visualize ourselves
providing a laying on of hands, feel the energy which flows to sickened flesh to
make it whole.

And we must offer to the gods. So when the images are replete in our minds, and
the time for the laying on of hands is well set, we would address the gods.

A gift demands a gift,

and for thy gift I offer
to thee,
to Magni and Modi,
nine seeds and nine saplings
and of trees, planted,
nine gold [silver] coins
to serve justice,
nine praises to the name Idun,
nine praises to the name Magni,
nine praises to the name Modi,
nine gifts of food
to untamed animals,
nine knives buried
and nine touches of my hands
to heal [name].

We would then go to the hospital at the right time and lay hands just above
contact on the sick girl. We would feel the heat of the successful healing. And we
would then take nine days, and on each of them perform one each of the nine
different gifts.

After that, we could repeat the spell. When the spell was done at last, we would
thank the gods and dismiss the dwarves. To each god we would say:

I thank thee, [deity],

for having heard my prayers,
and know that thou hast answered them,
I thank thee for this gift of
health and strength to [Name].

To dismiss the dwarves we would face each direction, erase ken, and say:

[Dwarf] of [direction],
I thank thee for thy work.
Blessings to thee
and farewell
until we meet again.
That's the outline of the spell. Naturally I would normally check it over several
times before employing it. Always double check the script of any major ritual
before undertaking it.

Can you recommend any good books for the would-be Runic
Magician?

Actually, I'd start with my own two. The first, Using the Runes was published by
Aquarian (now part of the Harper Collins group) and the second, Esoteric Rune
Magic, was published by Llewellyn. Most readers discover one and not the other,
as I found out when I got a letter from the United States, very well organized and
with penetrating questions, except that it pointed our ERM didn't mention
divination - that was in Using the Runes.

For other authors, I'd suggest Michael Howard's The Magic of the Runes: Their
Origins and Occult Power and Edred Thorsson's Futhark: A Handbook of Magic,
both from Samuel Weiser.

I'd also suggest they have a look at Lisa Peschel's The Runes: Their Uses in
Divination and Magick from Llewellyn.

I should point out these books don't always agree with each other on every
detail. But the reader should be able to find plenty of suitable material with which
to begin runic magic.

And if they want to get in touch with you?

Write: P.O. Box 256, Subiaco, WA 6008, Australia, or email:

jasonius@optusnet.com.au

©1996, One Life Order. Used with Permission. This interview appeared in the Lammas 1996 issue
of The Neo Pagan Times.

These references can be purchased at a discount from Amazon.com. Click on the hyperlinked
titles.
Cooper, D. Jason: Esoteric Rune Magic :The Elder Futhark in Magic,
Astral Projection and Spiritual Development. Llewellyn Publications,
1994, ISBN=1567181740.

Cooper, D. Jason: Using the Runes: A Comprehensive Introduction to

the Art of Runecraft. Aquarian Press, London, 1987,
ISBN=0850305683.
Peschel, Lisa A.: A Practical Guide to the Runes: Their Uses in
Divination and Magick. Llewellyn Publications, St Paul,
ISBN=0875425933.

Howard, Michael: Understanding Runes: Their Origins and Magical

Power. (Aquarian Paths to Inner Power), Aquarian Press, London, 1990,
ISBN=1855380137.

Thorsson, Edred: Futhark: A Handbook of Rune Magic, Samuel Weiser,

1984, ISBN=0877285489.
While Cooper refers to the "Elder Futhark", he uses the names and meanings of
the runes of the Anglo-Saxon Futhorc. Traditionally only the first three rune rows
(aettir) of the Anglo-Saxon Futhorc are used for divination, although the "extra"
runes might be used for magick. Cooper discusses only the these first three rows.

© 1994, D. Jason Cooper, Esoteric Rune Magic, pp. 48-63

There are three aettir (aett is singular, aettir is plural) of the Elder Futhark. This
fact has often been mentioned In both occult and academic books on the runes,
but no one has bothered to wonder what this division means.

The Enochian alphabet has no similar division; its only internal structure is its
alphabetic order and numerology. The Hebrew alphabet has both these divisions
and the division between single, double, and mother letters..

Perhaps this is why when the runes regained popularity the existence of the aettir
did not excite much attention. Indeed, the only mention of their use was as the
basis of ciphers such as the twig runes or tent runes. Additionally the aettir form
the basis for runic numerology, a sophisticated subject in its own right.

But the aettir, on examination, create a careful division of the runes. This system
has several implications for the magical use of the runes. The aettir not only
imply an initiatory structure, each aett being one degree in a three-degree
system, but they seem to reflect the age-old division of Aryan tribal society:
nurturer, warrior, and priest/king. This theory of the division of Aryan societies,
by the way, is not an occult theory, but an academic one associated most closely
with G. Dumezil.

In its simplest form, the theory is as follows. When the Aryan tribes swept from
the steppes, they brought with them a society already divided into three
groupings...

These groupings affected the different Aryan societies in a variety of ways. in

India the divisions multiplied, became more fixed, and were transformed into the
caste system. In Iran, too, the caste developed but was much less complicated
and rigid, and eventually atrophied into merely two divisions: priest/king and
everybody else. These divisions apparently explain a wide variety of phenomena.
For example, in early Rome there were priesthoods called flamens. G. Dumezil
believed the Latin flamen to be a corruption of "Brahman."
Furthermore, there were three major and twelve minor such priesthoods-
priesthood here being an office held by an individual. The three major priesthoods
were dedicated to the gods Quiurnus, Mars, and Jupiter. Dumezil saw these as
reflecting the nurturer, warrior, and priest/king respectively.

Similarly, medieval society with its division of people - "those who work, those
who pray, and those who fight"- reflected the same ancient traditions. Dumezil
saw the same division in Germanic society. We should not think Dumezil's ideas
have been universally accepted...

What Dumezil has done, however, is trace structures of society to their common
origin. Where we find the structure remaining in society we can expect it to exist
in its institutions. This is certainly the case with the Germanic tribes.

The divisions Dumezil noted were essentially those of the Germanic pagans. They
had nurturers in their farmers, women, and to an extent, merchants. They had
their warriors, the Vikings being one example, and their priest/kings. Many royal
houses traced their ancestry back to one of the gods. In the pagan era all royalty
had divine sanction.

These divisions are reflected in the aettir of the runes in different ways. If you
look carefully, you may notice some overlap in the duties of the runes. Each aett
has its complement of functions and its own character.

The first aett is Freyja's, the aett of the nurturer: the mother, the farmer, and the
merchant. It is also the aettir of the first degree and shows this in its structure.
The runes set three pairs of opposites which are fairly typical of the kind of
test/choice early students face in initiatory training.

Take the first two letters: feoh and ur. These are domesticated and wild oxen,
respectively. The similarity is obvious, since both deal with cattle. The distinction
is between the social, domesticated, and responsible on one hand and the wild,
untamed nature on the other.

Do not assume that feoh is good and ur is bad. The task of the student is as
much to get away from his or her own conventional ways of thinking as to learn
the methods of magic. On the other hand, the student must often face parts of
him or her-self he or she hoped never to face again: the student must learn to
capture and tame the wild side of his or her own psyche.

The second pair, thorn and os, is even easier to see as a dichotomy, since it
admits no ambiguity. It is all demons, especially the one called thorn, versus all
gods, especially Odin. In other words, the student has to choose the gods with
every fiber of his or her being.
To choose the gods only because it is expected is not good enough. The student
has to see the reality of the choice, and make it using all the factors of him or
herself unleashed (the lesson of feoh and ur).

The third pair, rad and ken, complete the simple opposites in his aettir. They are
the otherworld and the journey to the land of the dead on one hand, the light of
the torch on the other.

With this pair we seem to have an image of a two-part initiation. On the physical
level we have a person in a cave (rad) who has been subject to sensory
deprivation (darkness) being brought the light (ken) before being brought out of
the cave as if reborn.

Psychologically, we have a typical shamanic ride into the otherworld on a cart or

an animal (rad). There the shaman uses his or her harnessed magical powers
(ken) as a guide, conducts the journey safely, and returns.

Note that initiations in caves were common in both Germanic and Celtic cultures.
In the case of the Germanic tribes, torches were a symbol of magical power. Even
today torch light parades, a tradition started by the pagans, take place.

The final two runes are gyfu and wunjo. Gyfu is the gift, the exchange; wynn, the
glory. In the light of previous pairs it would seem the parallel here is that in
return for the gift the student receives the glory, which in this case means
wisdom.

The sacrifices the student has made (and a last such sacrifice may be indicated
by the rune gyfu) yield the wisdom of wynn. The student has passed the degree
of the nurturer (Freyja) and it ready to undergo the tests of the warrior, Heimdall.

Heimdall is sometimes thought of as a god of silence, which might seem like

priestly meditation to some. I believe he, in conjunction with Loki, forms a special
description of the world. Loki is the bound giant whose fingers eat away at
coastlines.

Loki is a shapeshifter, as dunes change shape. He steals, as erosion steals topsoil

or land. Yet he brings the gods their greatest treasures (usually of gold), as
erosion reveals alluvial gold or other items.

Heimdall is the watcher against this. He is associated with goats because they live
on the cliffs identified with him. He is identified with sea cliffs because they are
seen as Heimdall watching for Loki's arrival. His horn is the waves crashing
against the surf, the sound heard throughout the nine worlds.
He is associated with the land, in that Heimdall refers to the land just as do the
names Vanaheim and Svartalfheim. Similarly, Freyja is called Merdall, which is
the sea equivalent of Heimdall. But Heimdall himself was born of the sea, as land
is often thought (correctly, geologically speaking) to be born of the sea.

In essence, Heimdall is a warrior. Ever-watchful, he struggles against

overwhelming odds, showing unending courage in his watchfulness.

His aett begins with hoel. It is winter, ice, and the season of cold. In this we
again have the dichotomy of Loki and Heimdall.

Winter is a season in which people spend long months indoors. Pranks and
mischief become common and can go too far. This was the sort of thing against
which Heimdall, watchful and patient, was to stand.

The second rune is nyd, necessity. Long periods of enforced rest, even boredom,
can lead one past the obvious. The usual mechanisms of personality break down
and the individual reaches for something inside him or herself. He or she finds
sources of power beyond his or her dreams.

When such things occur, and they do occur in several societies, they are
described in terms of combat or in relation to a warrior. It is interesting to note
here that Freyja's aett starts with safety and moves to danger, while Heimdall's
aett starts with danger and moves to its resolution.

The next two runes of Heimdall seem to repeat the relationship of the first two:
isa (spear or ice) and ger (the year, especially the harvest). Naturally Isa (as ice)
parallels hoel, and ger (harvest with the implication of winter stores) parallels
nyd.

If so, this implies the application of the power of nyd, in turn made necessary by
hoel. Defense of the food stores against the enemy, human or natural, is part of
this. But there is another dichotomy represented here.

Isa is the barren time of winter. Ger is the fruitfulness of the harvest. In this the
warrior reaches into his or her lowermost depths to find the wellspring of personal
strength, a strength which exists almost by natural law.

The runes go through boredom and find necessity. They go rough barrenness and
find fruitfulness. One would expect a third such division, yet the next two runes
do not provide it.

Both eoh and poerdh deal with restriction. Eoh is natural restriction, and might be
compared to the literal meaning of the Latin prohibit, which means "for life."
Poerdh is the funeral mound and its entrance. It is death not in the mold of rad, a
crossable state, but it is death as a warrior finds it--an impenetrable barrier; a
final limit.

The last two runes are also similar in direction, but on different scales. That is,
eolh is protection while sighel is the sun salvation and protection.

Restriction is matched with protection and death is matched with salvation. In

this poerdh is not an absolute barrier; any breach of that barrier exists only
through a higher power. Sighel, as the sun, transcends death. It is not the
warrior who digs permanently deeper into him or herself to eventually overcome
even death: for this he or she requires outside aid. With that in mind, we turn to
the third aettir.

Tir, in his original form of Tyr, was the head of the Germanic pantheon. His name
comes from the same source as Jupiter (originally Deus Pitar) and Zeus. He was a
sky god whose worship went back at least to the Bronze Age; we have carvings
which show a one-handed figure who is taken to be a god.

It is possible that his ancestry is much older than this. The rough outline of the
Germanic mythic universe, a column or tree holding up a skull which is the sky,
seems to go back to the days of the Neanderthal. In a Neanderthal cave, a stick
on which rests a skull has been found. Surrounding the stick is a ring of stones.
The stick relates to Yggdrasil, the world tree; the skull is the skull that is the sky.
The stones can be compared to the Midgard serpent. The parallels are too close
to ignore.

The first rune of the aettir is tir, a complex rune that is not only its god's initial
but also a version of his name. It is a rune that represents victory and protection
and is a symbol of cosmic justice.

We in the modern world forget that among ancient tribes war was seen as a test,
and the gods gave victory to those who were most deserving. Those who
deserved victory were those who displayed the martial virtues of courage and
order. When the technology of weapons was usually equal, this was not an
illogical stance to take.

The rune tir was the promise of such a victory. But it can also be seen as the
priest/king's dispensing of justice. The priest/king must see clearly what is right
and where something has gone wrong, which leads to the next rune.

Moral value in peace and war is perhaps ensured by the rune boerc. Boerc stands
for atonement.
Where victory in war is considered a moral victory it becomes imperative that the
members of the army not have pollution in their souls. This was as true of the
Germanic pagans as Cromwell's New Model Army-and in both cases seems to
have been a concern only until it was time to sack the town. The duty of the
priests was to ensure that atonement.

In times of peace, the priests or rulers had a similar duty of atonement politically
and personally. It was assumed that there was, on a social and personal level, a
natural state of health and smooth functioning. When something went wrong it
was because of an imbalance or a pollution. In any of these cases an atonement
was necessary to restore health.

The third rune of the aett is ehwis, which represents the twin gods, the Aclis.
Only three runes specifically refer to a deity. os in the first aettir is any god,
though it is sometimes taken as Odin specifically. In the third aett are tir and
ehwis: cosmic justice and the gods who help people, respectively.

The Aclis seem to have been very close to the human race, even if they did not
have a large formal cult. Their tendency to be the originators of various royal
houses shows this. In an aett of the priest/king we would have to have some
reference to the functions of the office and the gods as overseers of this. The
notion of the divine king given special powers would last until the time of Charles
I.

The atonement necessary was often a punishment. Sentencing was not to reform
someone, but to provide atonement, which itself was thought to provide the basis
for rehabilitation.

Ehwis is the rune of calling on divine aid, but also of strengthening the bonds of
society. The atonement that was required made certain everyone reaffirmed the
social norms.

The next rune is manu, which is the human being. It represents the race or the
individual. So from cosmic justice or victory in war we devolve to atonement, the
Aclis, and the race or the individual. Throughout we move from the most distant
to the closest to us. The simple dichotomies of Freyja are not seen here. Here are
functions of priesthood and rule, though more the former than the latter. The
next four runes change this relationship.

Lagu as the sea, ing as the people, and odel as the property is almost a
thumbnail sketch of Germanic society. Furthermore, if we start with manu we
have the individual who is splashed with water at birth (lagu), becomes one of
the people (ing), and inherits property (odel).
In these last runes, though the priestly function is still described, rulership comes
to the fore. The result is the last rune, doerg. This is light, shining day, salvation;
the culmination of right rulership, right life, and the final event of initiation.

It is possible that a random collection of symbols, if they are strong enough, will
always seem to have various interconnections. But the structure of the three
aettir belies such a notion.

For a start, each of the three ends with a rune of positive nature and successively
greater scope: wynn (glory), sighel (sun), and doerg (day). It implies the end of
a course of instruction in which the student has passed the tests and is ready to
go on to the next step.

Each aett has certain runes which directly or indirectly cover similar concepts.
Each, for example, has a rune for light. In Freyja this is ken, the torch. In
Heimdall it is sighel, the sun; in tir it is doerg, the radiant day. Note that the light
is successively greater in power or covers a wider area.

Each aett has a rune referring to wealth or personal achievement. Freyja has
feoh, Heimdall nyd, and tir odel. All have a reference to the deities in os, sighel,
and tir and ehwis.

Each aett has a specific emphasis. Freyja has four runes of danger, evil, or cost to
the runecaster (ur, thorn, rad, and gyfu); Heimdall has three (hoel, Isa, and
poerdh); tir has, at most, one (lagu was sometimes the dangerous sea).

If we examine where similarities exist in two out of three aettir there is a much
wider development. For example, only rad and poerdh deal with death; the aett
of tir has no such rune, as if priest/kings or the members of the third degree had
faced and conquered the problem.

In the same way, the aett of tir has no reference to ice or snow. Freyja has thorn
and Heimdall has both hoel and isa. Yet it is Freyja's aett which lacks any
reference to a weapon. Isa in Heimdall's aett and tir in Tir's aett both refer to a
spear. We should note that of the deities only Freyja was associated with peace
rather than war.

When we look at functions rather than images there is even more overlap. Each
aettir has at least one rune of protection, each has at least one rune useful as a
good luck charm, each has a rune useful in healing magic, and so on.

It seems clear that there was an intended structure in these aettir; the runes
were probably taught in groups of three. But more than that, they were taught as
a degreed system. Evidence for this is in the declining number of "negative" or
"testing" runes, and the change from simple dichotomies to a more complex and
panoramic use of the runes in the aettir.
This last point, incidentally, parallels the Tarot, where the Major Arcana begins
with dichotomies or choices and winds up with groupings of cards showing
different aspects of one principle. So in the beginning the choice is between
gutlessness and guile (Fool and Magician), the spiritual and chaste or the sensual
and sensuous (High Priestess or Empress), and political or religious authority
(Emperor or Hierophant). Later, there are groups of cards like Star, Moon, and
Sun, or Justice, Hermit, and Wheel.

But more importantly for us, the aett of a rune has some effect on its magic. Ken
is not the same as sighel or doerg, and there is more to the difference than mere
scope or scale.

The runes you choose to use, whether individually or combined, are affected by
the aett in which they belong. There is more to a choice between ken, sighel, and
doerg than scale or personal preference. There is a greater difference between isa
and tir, both involving a spear, than isa and hoel, both involving ice or winter.

This difference or similarity becomes extremely important in runic magic: a gift

demands a gift; better not to pledge than to pledge overmuch. As I've said
before, the runes are an ecological magic. It requires from you a necessary
balance of intents, actions, and results. You need to make a statement or
sacrifice before any significant magical work.

The nature of this balance differs depending on which aett is involved. This
difference reflects the group of the society to which the rune belongs.

So feoh is wealth within Freyja's aett of the nurturer, while odel is wealth (or
property) within the terms of the priest/king. These terms are as follows:

Freyja's aett of the nurturer is concerned with love, happiness, life, and
enjoyment.

Heimdall's aett of the warrior deals with matters of achievement, money, victory,
power, and success.

Tir's aett of the priest/king is used for matters of justice, spiritual achievement,
understanding, establishing order, atonement, and all matters dealing with
politics or rulership/authority.

When choosing a rune, then, one must look not only to its use or image, but to
the aett in which it belongs. When combining runes, the same rules can apply.
For example, feoh is wealth in relation to personal happiness, livelihood, and
enjoyment. It is not suitable when used in magic for becoming a millionaire
because it doesn't take that much money to be happy on a personal scale.

On the other hand, odel is wealth which also indicates one's rank in society.
Becoming a millionaire is quite germane to its function, if only because of the
change in status involved.

Neither deals with money on its own terms: it is money to get happiness or
money to establish a particular role in society. But it is Heimdall's own aett which
involves money, even though it doesn't have a rune specifically for wealth.

This is because money, in the terms of Heimdall's aett, is a part of victory. It is

built from associations of nyd, ger, and other runes. So nyd's general use of
success includes monetary success, ger's comfort implies financial comfort, and
so on.

But the aett of the rune has its own effect. Feoh could not be used to get enough
money to dump a spouse; odel cannot be used to ensure success for the unjust.
Moreover, to use feoh one could not sacrifice personal happiness to balance the
money. What can you offer, then?

There are essentially two kinds of sacrifices suitable in runic magic: the gift to the
gods and the personal sacrifice.

The gift refers to a physical object presented to the gods. This can be left in a
sacred place (the common Greek and Roman custom), burned (akin to Chinese
funeral practices), or buried. In all cases the object is meant as much as a votive
offering as anything else: it is a declaration of your intent rather than a quid pro
quo. As a general rule, the following are good examples of dedications for runic
magic for significant goals.

Gifts related to Freyja's aett can include planting trees, choosing a bad patch of
soil and rehabilitating it, cutting flowers and placing them on an altar, or making
provisions for the poor (especially food for feoh or ur). Small gifts such as
statuary can be stored in a sacred place, buried, or burned.

Gifts for Heimdall's aett can include weapons, coins, acts of courage, overcoming
a fear or a bad habit, or acts of reconciliation.

Tir's aett can include almost any item of the previous two aettir. Significantly, it
can also include other magical acts, such as undergoing a special initiatory
journey through the astral realms, or using a ritual to enhance the justice of the
world.
All three can include votive acts, such as lighting a candle and saying a mantra or
a prayer for the length of the burning of the candle. They can include specific
numbers or times of prayers to a particular deity associated with the rune or
runes you wish to use.

In personal sacrifice, however, there is a different rule. Whereas with objects or

actions you need items that match the character of the aett, personal sacrifice
requires the opposite. Do not sacrifice love to please Freyja.

In other words, the sacrifice to be made must strengthen the precepts of the aett.
In the case of physical objects this is done by similarity; in the case of personal
lifestyle it is done by removing encumbrances.

So take the example of Freyja's aett: a personal sacrifice might be to spend more
time with your children, bringing greater strength to that area of life. In return,
the magic may eliminate financial or personal difficulties elsewhere in your life. It
can mean a change of personality to become a more circumspect, caring person.

In cases of Heimdall's aett, personal sacrifice can include doing exercises to

improve physical condition (both sports and exercise originated as preparations
for war). Alternatives include shedding superfluities of life: cleaning out all your
old junk is a simple example.

Runes of Tir's aett can be supported through acts of meditation or by becoming a

calmer person. Matters of understanding and piety also form a foundation for
personal sacrifice.

Say you want more money. First, check the runes which deal most closely with
this. There are several runes which will work. There are feoh and ur in Freyja's
aett; nyd, ger, and sighel in Heimdall's; and in Tir's aett, odel.

But what is the money for? Somebody out of work may only be looking for
comfort, e.g., knowing he or she will be able to pay the rent next month. For this
person, nyd is clearly inappropriate. Ur, with its implication of danger, is unlikely
as well. This leaves odel and feoh.

Either one would be suitable. But feoh more closely approximates comfort. Odel
would be more appropriate for the money to do something&endash;e.g., the
money for college fees. Assuming we settle on feoh, there are several gifts that
might be made.

First, we can establish what we want the money for. We can restrict ourselves in
that the money will be used for comforts and necessities rather than luxuries. If
after receipt of the money there is a sudden purchase of foreign trips and gold
bullion, expect severe reversals of fortune.

Individual gifts can be made, such as planting trees. The number of trees can be
set numerologically, or can be one tree per every hundred or thousand dollars
necessary. Or you can change your personality to strengthen the principles of
Freyja-resolving not to think depressing thoughts for a period of three months,
for example.

Let's take another example: suppose you want power. You've been at the bottom
of the stack all your life and you want your card played. You want the chance to
call your own shots in life, and don't care much whether the power is financial,
political, or even simply a nebulous belief in power. We don't have to start with
anything more than that rather vague statement to work out the appropriate
rune(s) and gifts. And in this case there are many from which to choose.

If we're talking about a problem of not getting your share, we should look to Tir's
aett. We're dealing with a question of justice and setting things right. The rune
for that is tir.

However, if you believe a previous life, pollution, or karmic debt is at the root of
your troubles, boerc is the appropriate rune.

It may not be your pollution, but society's. The deck may be stacked against you.
In such a case you may wish to call upon divine aid, so runes such as os or ehwis
would be appropriate.

If you want money or property in proportions that make people respect you, use
odel. If, however, it is the position of respect that is most important, you would
be looking at the runes ing or isa.

And there are more general positive runes like ken, sighel, or doerg. And runes to
attack enemies who hold you back (tir), to protect you from them (eohl), to gain
preferment from those higher up (lagu and doerg), or even to achieve success
through a lifetime of right action (ger and eoh).

As you can see there are many possibilities here. In this example we would need
to narrow down exactly what is wanted and in what order. That is, take the
matter in steps and use the magic item by item to achieve what you want.

If the odds are stacked against you, start with eohl. This is a rune of protection in
Heimdall's aett. It can be used by drawing on its strength over time through ritual
use, meditations, and the like.

The sacrifice to be made can be twofold. First, a change in lifestyle. Simply look
for points of weakness and vow to slowly shut them down. If money is a problem,
prepare to cut down on expenses and save. If you tend to get people angry, vow
to cut out that habit.

The material sacrifice can be something appropriate to Heimdall's aett or the

associated gods Magni and Modi. A small knife or a spearhead can be engraved
with the rune eohl, or eohl on one side and tir on the other. This can be buried or
stored in a sacred place. Using it as a regular knife, however, is not a good idea.
Some coins might be gifted. Wooden letter-openers can be carved or bought and
burned.

Once protection is established, you need to look at the next step. This can be any
one of several things, but we'll establish the aid of the gods. This means the rune
ehwis.

This is in Tir's aett, so the sacrifice here could easily be a series of projections
into the rune. Time spent watching a candle flame while silently carving and
coloring the rune over and over could be another act of sacrifice. Time spent in
self- improvement, to be worthy of the help of the twin gods, can be an important
form of sacrifice.

With the aid of the Aclis through the rune ehwis, you would need to choose a
third rune. The choice could be nyd to achieve the goal, or tir to strengthen
oneself. It is possible that the magic of the first two runes will choose the third for
you. This may come by some coincidence, through inspiration, or in a dream. But
the process should be clear.

At each stage another rune is chosen to overcome the problems at hand so that
you can go a step further with your program. But when choosing multiple runes,
particularly when they are to be used at the same time, the aettir have one more
role to play.

It is common to combine runes to achieve a particular magical effect. Combining

runes into a monogram was a common practice, one that continues today.

Suppose you want to combine the powers of nyd and ken, for example. These
runes deal with harnessing and unleashing power; certainly an advantageous
combination for, say, an athlete. But ken is in Freyja's aett and nyd is in
Heimdall's. Does this cause problems?

Not really, but their combined strength may only be more precise and not actually
twice as powerful than either rune separately. This is a case where two plus two,
because of inefficiencies, may only make three, if even that much.
To maintain strength you must be aware of the aettir and the type of sacrifice
involved in each. In this case Freyja is for the love of the sport, and nyd is for
success and victory. The runes must be combined in such a way that ken makes
you do your best, and nyd makes your best good enough to win.

It doesn't take two sacrifices for these runes. Better to have one overlapped
sacrifice in the form of concentration on the combined pair. You must invest
energy to achieve the desired results.

Only then, to seal the power, do you make a physical sacrifice. This can be as
small as burning a candle or drinking an oath to the action.

We'll be examining this in more detail in the chapter on combining runes. But
there are some rules we should remember when dealing with the aettir and
choosing runes from them.

First, the functions of the runes in the aettir parallel each other, but those in
successive aettir are more powerful and more general in purpose. So the success
of nyd is more general than that of feoh. Where Freyja's aett has thorn the ice
demon, Heimdall's has ice and winter, and tir's simply has atonement.

Second, when combining runes do not simply pile up the runes of a whole aett or
combine runes of the same function from each of the aettir. Some of the runes in
the same aett counter each other, and parallel runes in different aettir do not
always reinforce each other. So though os and ehwis can combine well, feoh and
odel generally do not.

Third, do not combine dark runes or runes of danger. Thorn and hoel mix about
as well as alcohol and gunpowder. There are some unavoidable exceptions in
which the more difficult runes are mixed, but until you have experience, avoid
them.

Fourth, when combining runes establish a key rune which will determine the
"home" aett.

That being said, we will turn our attention back to the individual runes. We will
need to learn them through meditation in order to draw from them the maximum
magical value.

Cooper, D. Jason: Esoteric Rune Magic, St Paul: Llewellyn

Publications, 1994, ISBN:1-56718-174-0

Cooper, D. Jason: Using the Runes: A Comprehensive Introduction to

the Art of Runecraft. Aquarian Press, London, 1987,
ISBN=0850305683. A companion to Esoteric Rune Magic, designed to
be an introduction to the general field of the runes and Germanic
paganism. Uses the Anglo-Saxon Futhark.

The Hàvamàl is part of the "Elder" or Poetic Edda, which is one of the primary
written sources for Norse mythology. This excerpt from the W. H. Auden and P. B.
Taylor translation of the Havamàl contains Odin's telling of how he obtained the
runes and runic power. Odin continues with a description of the 18 charms he
learned. What those charms looked like we can only guess.

Wounded I hung on a wind-swept gallows

For nine long nights,
Pierced by a spear, pledged to Odin,
Offered, myself to myself
The wisest know not from whence spring
The roots of that ancient rood.

They gave me no bread,

They gave me no mead,
I looked down;
With a loud cry
I took up runes;
From that tree I fell.

Nine lays of power

I learned from the famous Bolthor, Bestla' s father:
He poured me a draught of precious mead,
Mixed with magic Odrerir.

Waxed and throve well;

Word from word gave words to me,
Deed from deed gave deeds to me.
Runes you will find, and readable staves,
Very strong staves,
Very stout staves,
Staves that Bolthor stained,
Made by mighty powers,
Graven by the prophetic God.

For the Gods by Odin, for the Elves by Dain,

By Dvalin, too, for the Dwarves,
By Asvid for the hateful Giants,
And some I carved myself:
Thund, before man was made, scratched them,
Who rose first, fell thereafter.

Know how to cut them,

know how to read them,
Know how to stain them,
know how to prove them,
Know how to evoke them,
know how to score them,
Know how to send them,
know how to send them.

Better not to ask than to over-pledge

As a gift that demands a gift.
Better not to send
Than to slay too many.

The first charm I know is unknown to rulers

Or any of human kind;
Help it is named,
for help it can give
In hours of sorrow and anguish.

I know a second that the sons of men

Must learn who wish to be leeches.

I know a third: in the thick of battle,

If my need be great enough,
It will blunt the edges of enemy swords,
Their weapons will make no wounds.
I know a fourth:
it will free me quickly
If foes should bind me fast
With strong chains, a chant that makes
Fetters spring from the feet,
Bonds burst from the hands.

I know a fifth: no flying arrow,

Aimed to bring harm to men,
Flies too fast for my fingers to catch it
And hold it in mid-air.

I know a sixth:
It will save me if a man
Cut runes on a sapling' s roots
With intent to harm; it turns the spell;
The hater is harmed, not me.

If I see the hall

Ablaze around my bench mates,
Though hot the flames,
They shall feel nothing,
If I choose to chant the spell. [seventh]

I know an eighth:
That all are glad of,
Most useful to men:
If hate fester in the heart of a warrior,
It will soon calm and cure him.

I know a ninth:
When need I have
To shelter my ship on the flood,
The wind it calms, the waves it smoothes
And puts the sea to sleep
I know a tenth:
If troublesome ghosts
Ride the rafters aloft,
I can work it so they wander astray,
Unable to find their forms,
Unable to find their homes.

I know an eleventh:
When I lead to battle old comrades in-arms,
I have only to chant it behind my shield,
And unwounded they go to war,
Unwounded they come from war,
Unscathed wherever they are

I know a twelfth:
If a tree bear
A man hanged in a halter,
I can carve and stain strong runes
That will cause the corpse to speak,
Reply to whatever I ask.

I know a thirteenth
If I throw a cup of water over a warrior,
He shall not fall in the fiercest battle,
Nor sink beneath the sword,

I know a fourteenth, that few know:

If I tell a troop of warriors
About the high ones, Elves and Gods,
I can name them one by one.
(Few can the nitwit name.)
I know a fifteenth,
That first Thjodrerir
Sang before Delling's doors,
Giving power to Gods, prowess to Elves,
Fore-sight to Hroptatyr Odhinn,

I know a sixteenth:
If I see a girl
With whom it would please me to play,
I can turn her thoughts, can touch the heart
Of any white armed woman.

I know a seventeenth:
If I sing it,
The young girl will be slow to forsake me.
I know an eighteenth that I never tell
To maiden or wife of man,
A secret I hide from all
Except the love who lies in my arms,
Or else my own sister.

To learn to sing them, Loddfafnir,

Will take you a long time,
Though helpful they are if you understand them,
Useful if you use them,
Needful if you need them.

The Wise One has spoken words in the hall,

Needful for men to know,
Unneedful for trolls to know:

Hail to the speaker,

Hail to the knower,
Joy to him who has understood,
Delight to those who have listened.

Click here to see the entire Hàvamàl

The first poem describes the activities of valkyrie-like sorceresses called the
"Idisi" who have the power to bind or to free battling warriors.

Once the Idisi set forth, to this place and that;

Some fastened fetters; some hindered the horde,
Some loosed the bonds from the brave --
Leap forth from the fetters! Escape from the foes!

The second poem tells how a number of these goddesses unsuccessfully attempt
to cure the injured leg of Balder's horse. Wodan (Odin), with his unfailing magic,
knows the right charm, and the horse is healed. This pre-Christian incantation is
similar to charms against sprains recorded in the Orkney and Shetland Islands
during the nineteenth century.

The second poem, the one dealing with sprained ankles, is supposed to work by
the magic of analogies: the story about Pfohl and Wodan, who cured Balder's
horse, is assumed to repeat itself when the story is magically retold. Note the
alliteration in the High German text. This is typical of the poetry of the era. End
rhyming did not appear until several centuries later.

Phol ende Uoden vuorun zi holza

duuart demo Balderes volon vuoz birenkit.
thû biguolen Sinthgunt Sunna era suister;
thû biguolen Frîia, Volla era suister;
thû biguolen Uodan, sô hê uuola conda;
sôse bênrenki, sôse bluotrenkî, sôse lidirenki:
bên zi bêna, bluot zi bluot.
lid zi geliden, sôse gelîmida sîn!

Phol and Wodan rode into the woods,

There Balder's foal sprained its foot.
It was charmed by Sinthgunt, her sister Sunna;
It was charmed by Frija, her sister Volla;
It was charmed by Wodan, as he well knew how:
Bone-sprain, like blood-sprain,
Like limb-sprain:
Bone to bone; blood to blood;
Limb to limb -- like they were glued.

Odin is also recorded as knowing nine more rune charms. In the Anglo-Saxon
"Nine Herbs Charm" Odin performs magic with "glory twigs" [wuldor tanas]. The
nine twigs bore runic initials of the nine plants they represented, which in turn
were related to the powers inherent in the plants. Note how this poem has been
"Christianized".

"Twig" also refers to "tein", a kenning for a rune symbol. In Norse numerology,
three, nine, and multiples of three and nine are very potent magically. Nine
wunjo staves are often used as the symbols on glory wands.

In the Anglo-Saxon tradition, plants ash, oak and thorn represent the powers of
As (Ansuz), Ac and Thorn (Thurisaz). The glory twigs combine the protective
power of Thorn with the divine force of As and the growth potential of Ac.

Mugwort, waybroad (plaintain) open from the east, lamb's cress, attorlathe,
maythe, nettle, crabapple, chervil and fennel, old soap; work the herbs into dust,
mix them with the soap and apple juice. Work then into a paste of water and
ashes; take fennel, boil it in the paste and beat with the [herbal] mixture when
he applies the salve both before and after

Sing the charm [galdor] on each of the herbs three times before he prepares
them, and on the apple likewise. And let someone sing into the mouth of the man
and into both his ears, and on the wound, that same charm [galdor] before he
applies the salve.

These nine go against nine poisons.

A worm came crawling, he wounded nothing.
Then Wodan took nine glory-twigs.
Smote then the adder that it flew apart into nine [parts].
There apple and poison brought it about
that she never would dwell in the house.

Chervil and Fennel, very mighty two,

these herbs he created, the wise Lord
holy in heaven when He hung;
He established and sent them into the seven worlds,
to the poor and the rich, for all a remedy.
She stands against pain, she assaults poison,
who has power against three and against thirty,
against enemy's hand and against great terror
against the bewitching of little vile wights.
Now these nine herbs have power against nine evil spirits
[wuldorgeflogenum, "fugitives from glory"],
against nine poisons and against nine flying venoms:
Against the red poison, against the foul poison,
against the white poison, against the purple poison,
against the yellow poison, against the green poison,
against the dark poison, against the blue poison,
against the brown poison, against the crimson poison.

Against worm-blister, against water-blister,

against thorn-blister, against thistle-blister,
against ice-blister, against poison-blister.
If any poison flying from the east,
or any from the north . . . come
or any from the west over humanity.
Christ stood over the old ones, the malignant ones.
I alone know running streams
and the nine adders now they behold.
All weeds must now give way to herbs
the seas slip apart, all salt water,
when I this poison blow from you.

Odin's Illusionary Rune

For fertility For an easy pregnancy and For blessings of the goddess
birthing

I now know of nineteen happy mothers who credit their successful conceptions
and births of their most recent children to these potent fertility and pregnancy
charms. These three charms have been posted online in various places since
1996. These venerable talismans have been in use since at least the 13th
century, possibly longer. They are as effective in the new millennium as they
have been in the past. If any of the charms on this page prove successful for you,
please let me know! (Updated 6/13/02.)
"Today, many people take written language for granted and use runes as an
alphabet without really understanding the magical importance of doing so. When
you write a word in runes, it empowers that word..."

Click here to read "The Runic Journey", an excellent summary of rune magic by
Jennifer Smith

• Types of Rune Spells

• Inscriptions
• Rune Scripts
• Bindrunes
• Materials and Methods

Here's how to use the rune charms on this webpage. The easiest method is to
print this page and cut out the charm or charms you want to use. The charms will
last as long as the piece of paper. (Do not laminate the piece of paper. You could,
however, make several copies and consecrate all at the same time.)

If you can only print in black and white, trace each symbol in red ink or red
marker while concentrating on the symbol's purpose. If you print in color, tracing
the symbols with your finger will do. (Traditionally one would stain the charms
with one's own blood. See more about this below.)

If you want to make more sturdy talismen, carve and paint the symbols onto
pieces of wood, Fimo or ceramic clay, or other materials. Hobby shops sell thin
wooden blanks in various shapes that are ideal for this use. Carving stone is next
to impossible without a Dremmel highspeed drill, so painting should suffice on
that medium.

One traditional application of the Fertility charm is to carve it on a piece of cheese

and then eat it. Other methods include drawing a charm on one's body with saliva
or blood, (or vaginal fluid or semen in the sex related charms), or henna for a
temporary tattoo which lasts about 4-6 weeks, or even a permanent tattoo.

Be extremely careful about permanent tattoos. Runes are very powerful and can
be dangerous. The only rune charm I would trust for a permanent tattoo would be
the Aegishjalmur, the bindrune for protection and irresistibility in combat or the
Vegvisir, a runic compass. See the Runic Tattoo page on this website for more
about tattoos.
Pray or do a personal ritual to consecrate each individual charm to charge it with
its purpose. If the charm symbol is not charged, it is merely an interesting
design, not a talisman. I have described a consecration below, but you may
create your own ritual.

Call upon the power of God/dess, the Universal Life Force, or whatever is
appropriate for your beliefs. Invite also your lineal ancestors, especially those
who worked magick in their own lives, your power animal allies, local land spirits
or any other wights you may wish to have present.

I'm a Reiki Master, so I use Reiki to charge charms. Reiki is channeled Universal
Life Force; i.e. Qi, Ki, God-power. Certain techno-mages use devices called
"orgone generators" to do much the same thing.

Visualize and verbalize the purpose of the charm. Giving image, sound, and
words to your desired outcome puts the magic forth into the realm of reality and
loosens the power of creation. Never use "no" or "not" in the verbalization.
(Capriciously the gods and our subconcious minds do not hear the words "no" or
"not" and will implement the opposite!) Verbalize the intent in positive words. Say
it aloud! Sent it forth!

Put several drops of blood from pricking your finger with a sterilized needle or
lancet and mix it with red ochre, acrylic paint, or red India ink. Draw over the
symbol with the blood as you verbalize the charm's intent. (For the squeamish,
leave out the blood and just symbolically "blood" the runes with henna, ochre,
paint, ink or a marking pen.)

The consecration ritual may include burning a paper copy of the charm. However,
keep another copy to carry with you.

You may use the Galdr sounds of runes contained within the runescript or
bindrune. Look closely and you will recognize some shapes. When you have
galdored the last rune, galdr the ALU (Ansuz-Laguz-Uruz) formula "Ahhhhlllluuu!"
(meaning "It is sealed, so mote it be") over the rune set.

It is not necessary for you to intuit all the runes that are used in each of the
charms. Hidden runes are part of the mystery.

These symbols also make excellent focus points for meditation. The meditation
will then set you on your path toward your desired goal.

Carry the charm with you in a pocket or in your wallet. Lay it under your pillow or
on your night table when you sleep.
 Courage

Protect Computer

Visit the Commercial Links page of my website to find merchants who sell rune
charm pendants, T-shirts and other objects.

If any of the charms on this page prove successful for you, please let me know! If
you have need of a charm for a specific purpose not shown above, you can email
me at sunnyway@aol.com. I have many more charms that are not posted here. I
will not send you my entire collection, so don't ask. I will look for one that suits
your needs if you tell me what it is you want.

Next, a new page of charms for warriors and for peace...

I've been asked numerous times by soldiers and family members for magical
charms to aid and protect our soldiers and news corps in the Middle East and
elsewhere. I've put together a collection of Galdrastafir -- Viking era "magical
staves". Most of these talismans are very ancient and effective.

According to tradition, the Aegishjalmur "helm of awe" should be worn over the
forehead, perhaps scratched or drawn on the inside of one's helmet. Its purpose
is protection and "irresistibility" in battle (as in the Borg's, "Resistance is futile.").
One could also draw it on one's forehead with salvia or blood. It could be used as
a tattoo.

The Vegvisir "runic compass" will help prevent one from getting lost--that's one
I'd want tattooed, like Icelandic singer Björk. Or one might scratch or draw it on
the inside of one's helmet. This one can also be drawn on one's forehead with
saliva or blood.

Gapaldur and Ginfaxi were traditionally used in "glima", viking wrestling, but are
also valid for combat of any nature. The charms historically were carried in one's
shoes or drawn on one's feet. Do not use as a tattoo.

Odin's Illusionary Rune was used to make the bearer invisible or shape shift, such
as the Viking berzerkers who took on the form, strength, and courage of bears in
battle. Do not use as a tattoo.

Hraethigaldur and Ottastafur "terror staves" would be carried over one's breast,
so consider putting them in a pocket or perhaps scratched onto dog tags. Do not
use as a tattoo.

Svefnthorn "sleep thorn" will aid one in sleeping under the most adverse
conditions. Lay it under the pillow or bed. It will also put someone else to sleep.
Do not use as a tattoo.

Powerful binding and breaking locks and fetters are two sides of the same coin.
I'd want the Lásabrjótur "lock breaker" tattooed right along side the Vegvisir.

Above all, a warrior needs good luck. The best luck of all is an end to war. No
matter what our politics, we all want all our troops to come home healthy. Please
join me in praying for peace, the safety of civilians, and to bring our men and
women home as soon as possible.

One does not have to be a pagan to use these talismans. Some of the greatest
Icelandic rune wizards were Christian clergy and bishops. Use of rune magic does
not involve devil worship or the invoking of Satan or demons!
This entire collection is on one GIF file. Right-click to download. Print the graphic
to carry, perhaps folded up and tucked into one's helmet or pocket. Print on
Tyvek paper if you can find it; it won't tear or wear out. Tyvek is hard to find as
letter sized paper, but you might find it as USPS Priority Mail or First Class
envelopes. If you can't print, use a magic marker (preferably red, to symbolize
blood) to draw the symbols instead. You could also create amulets by drawing or
carving on wood or other material. There are merchants on the Commercial links
page who sell silver or pewter rune amulet pendants, including several shown
above. I've even found a source for black T-shirts with the Aegishjalmur design!
Some of these charms would all make great tattoos. I would not tattoo the terror
staves, the sleep thorn, or the powerful binding charm. See my Runic Tattoos
page.

Please note that the charms must be consecrated and charged to their purposes.
Without consecration they are just interesting designs. One may create one's own
consecration ritual. It can be as simple as meditation or prayer, or as complex as
one desires. Focus intently on each charm's intended outcome. (Page back to
read a sample ritual.) I am a Reiki Master and use Reiki energy to charge charms.
Blooding the charms is not required, but it does boost the power. Prick a finger
with a sterilized needle or lancet (or use menstrual or seminal fluid), placing a
drop on each charm.

Galdr or Galdor, from the Old Norse, originally meant 'incantation'. The verb
"gala" is also used for "to crow". It later came to mean magic in general. These
are the sounds used in runic oral spells.The Galdr sounds are from Edred
Thorsson's Futhark, a Handbook of Rune Magic.

Rune Magical Value Galdr Chant

Pronounced
This rune provides success, advancement in fehu fehu fehu
career, a turnabout in luck for those in difficulty. fffffffff
Fehu The good luck it provides is not permanent, but a fu fa fi fe fo
"fay-who" single event or a short period of good fortune. of ef if af uf
After that the charm must be renewed, not only fffffffff
magically but through an act of binding or
connection in the social sense. This act can be a (Remember "Fi Fi Fo Fum"
gift to charity, help to another, or some other from the Jack in the
action to like oneself to a social order. This rune Beanstalk fairy tale?)
is good for areas of money, friendliness, and
gaining merit. Fehu is a sign of hope and plenty,
success and happiness, but also the
responsibilities of those at the top and a social
binding at all levels. Cooper, Esoteric Rune Magic.

It is the power of generation at its most basic

level. Its energies are totally wild and very useful
for magick involving swift, radical changes. To
hasten affairs to their next stage&emdash;use
 after the "subject " rune in your runescript. To
increase monetary wealth. Protection of
valuables. The "sending" rune&emdash;use it to
send either your energy or the enrgy of the runes
out into the formative spheres. Peschel, A
Practical Guide to the Runes.

Strengthens psychic powers. Channel for power

transference or projection; the sending rune.
Drawing the projected power of the sun, moon,
and stars into the personal sphere. Promotion of
personal and social evolution.Increase in
monetary wealth. Thorsson, Futhark

For attracting wealth and protecting property.

Howard, Understanding Runes

Ur is useful for using primal power to release uruz uruz uruz

creativity and create sudden change. It can be uuuuuuuuu
Uruz used to release or tame power. In all cases there uuuuuurrrrrr
"ooo-rooze" is a certain danger to the action, since it will be uuuuuuuuu
the runecaster's personal skill and power which
will control that which is unleashed. In
conjunction with other runes, ur is useful in teh
evocation of various natural powers. it helps ub
areas of risk and beginning an adventure, even
that of starting a business or any other area in
which you are putting something at risk. In the
eighteen runes of which Odin speaks, the
sixteenth is one that wins the heart of a woman.
This sense of taming a woman was endemic in
the attitudes of aesir gods and their followers.
Cooper, Esoteric Rune Magic.

This is the rune of changes. Uruz is the shaping

power that brings about manifestation. Use it to
give sluggish circumstances a little prod. A rune
of vitality and strength, it is useful in healing
magick, especially when the patient is weak and
needs some extra strength.To draw new
situations into your life. To initiate new
circumstances purely by a force of will. Healing
and maintenance of good physical health.
Peschel, A Practical Guide to the Runes.

Shaping and forming circumstances creatively

through will and inspiration. Healing and
maintenance of good mental and physical health.
Bringer of fortunate curcumstances. Induction of
magnetic earth streams. Realization of causality.
Knowledge and understanding of the self.
Thorsson, Futhark.

To clear obstacles and change circumstances.

 Howard, Understanding Runes.

Thorn (Thurisaz) is useful for attack and thurisaz thurisaz thurisaz

sometimes for tests. It makes poeple careless at th th th th th th th th th
Thurisaz the wrong moment; it makes people sicken; it thur thar thur ther thor
"thoor-ee- drives people insane. It is particularly suitable for thu tha thu the tho
increasing the fear of poeple already afraid. Of th th th th th th th th th
saws" Odin's list of eighteen runes, the sixth turns an
enemy's spells against them. In the poem the
spell is stated to be the root of a sapling with
runes cut into it. Cooper, Esoteric Rune Magic.

Directed cosmic power of defense. It symbolizes

Mjollnir, the Hammer of Thor. It is pure will
untempered by self-consciousness. It is a
projectable form of applied power. The force of
Thurisaz is able to direct their energies in an
effective fashion. Use it when a "little something
extra" is required to get things off the ground.
New beginnings. Use when you need luck or when
circumstances are beyond your control. Protection
or defense. Neutralization of enemies or
opposition. To push the issue in love magick.
Peschel, A Practical Guide to the Runes.

Defensive (active). Destruction of enemies,

curses. Awakening of the will to action.
Perparedness for generation in all realms. Love
magic. Knowledge of the division and unity of all
things. Thorsson, Futhark.

For protection and defense. Howard,

Understanding Runes.

This is a rune of luck, good fortune, good fortune, ansuz ansuz ansuz
immortality, divine impulse of human beings, and aw aw aw aw aw aw aw
Ansuz the invocation of divine power or help. Compare aw aw
"awn-sooze" this to the rune thorn, which calls upon the aw aw aw aw aw aw s s s
chaotic or evil powers of the universe. Os is also sss
good for writing poetry or prose or for success in aw aw aw aw aw aw
public speaking. In Odin's list of eighteen runes, aw aw aw aw aw aw aw
the fourteenth tells the names of the gods and aw aw
elves one by one. Cooper, Esoteric Rune Magic.

Ansuz is the rune of communications. It rules

over song, poetry, examinations, interviews and
magickal incantations. It is good to use wherever
communication is the issue. Convincing and
magnetic speech. To gain wisdom. Confidence
and luck with exams. Increase of active magickal
 energies. Peschel, A Practical Guide to the Runes.

Increase of both active and passive magical

powers and clairvoyant abilities,etc. Convincing
and magnetic speach, and the power of
suggestion and hypnosis. Acquisition of creative
wisdom, inspiration, estacy, and divine
communication. Thorsson, Futhark.

To increase communicative skills, pass exams and

gain wisdom. Howard, Understanding Runes.

This rune symbolizes the journey to a place of raidho raidho raidho

power, the realms of the dead. Thus it can be rrrrrrrrr
Raidho used to gain knowledge from the dead through ru ra ri re ro
"rye-though" necromancy, seance, and divination. It is also rudh radh ridh redh rodh
useful for promoting change, unblocking stymied (rut rat rit ret rot)
situations, and hallowing things. It can be used to or er ir ar ur
bless, in both positive and negative sense. A rrrrrrrrr
negative blessing is simply an injunction against
dark forces, much like the Orthodox "God save
you from all demons." But it can also be used to
invoke positive forces. In both cases there is a
link to the dead who have positive or negative
wisdon for and intentions toward us. It is good for
understanding great changes, anything to do with
ancestors (apart from inheritance), traveling in
safety, and immigration. Cooper, Esoteric Rune
Magic.

Raidho is not only a rune of travel but also rules

over the cosmic laws of Right and Order. It is
useful for legal matters, especially when you have
been unjustly accused and need to bring those
forces of Right to bear on the issue. Safe and
comfortable travel.Peschel, A Practical Guide to
the Runes. Strengthens ritual abilities and
experieince. Access to "inner advice". Raises
consciousness to right and natural rhythms.
Obtaining justice according to right. Thorsson,
Futhark.

To ensure a safe journey. Howard, Understanding

Runes.

For sex magic, seidr.

Ken is useful for spiritual understanding, kenaz kenaz kenaz

initiation, the harnessing of power, and ku ka ki ke ko
Kenaz guardianship. It can be used to bring strength to kun kan kin ken kon
"cane-awze" an individual, or for the banishment of dark forces ok ek ik ak uk
of any kind. It can help overcome obstacles kaunnnnnnnnn
 through learning. It is also a good luck charm. It
is not, however, any good for combat. It banishes
the dark; it doesn't defeat it. Cooper, Esoteric
Rune Magic.

Kenaz is another rune of Fire, but unlike Fehu, it

is a gentle, more controlled form which gives the
ability and the will to create. It is the rune of the
artist and craftsman and is useful either when
creativity is the issue or when artistic things are
very important to the person for whom you are
creating the runescript. It also governs the
technical aspects of magick. It is the rune that
governs passion, lust and sexual love as firey,
positive attributes. Use to strengthen any
runescript. Healing, physical well-being. Love,
stability and passion in relationships. Fresh starts.
Protection of valuables. Peschel, A Practical Guide
to the Runes.

Strengthening of abilities in all realms. Creative

inspiration. Higher polarization as a tool of
operation. Operations of regeration, healing. Love
(especially sexual love). Thorsson, Futhark.

To restore self-confidence and strengthen will-

power. Howard, Understanding Runes.

Propitiation; removal of a curse (or karmic debt) gebo gebo gebo

through a sacrifice which brings with it right gu ga gi ge go
Gebo intention and action. A sign under which gifts can gub gab gib geb gob
"gay-boe" be made to the gods. Of Odin's eighteen runes, og eg ig au ur
the last is secret. It could be the secret of gaaafffff
sacrifice.Cooper, Esoteric Rune Magic.

Gifu is the rune of partnerships in all realms. It

contains the power to integrate the energies of
two or more people in order to produce a force
that is greater than the sum total of their
individual parts. It is the primary rune of sex
magick. Love and sex magick. Increase magickal
powers. Anything to do with partnerships. Mental
and pysical equilibrium. Peschel, A Practical Guide
to the Runes.

Sex magic. Sex magic initiation. Mystical union.

Increase in magical powers. Harmony between
borthers and sisters and lovers. Aquisition of
wisdom. Thorsson, Futhark.

To creaste harmony in personal relationships.

 Howard, Understanding Runes.

Gaining the favor or untapped power of superiors, wunjo wunjo wunjo

whether mortal or immortal; obtaining promotion wu wa wi we wo
Wunjo or passing tests. It is also useful for gaining wun wan win wen won
"woon-yo" wisdom, and is very useful for timing spell wo we wi wa wu
results. If you want a spell to work at a particular wwwuuunnn
time, wunjo can be used to control the release of
spell energy. So a talisman might use wynn to
made to work for nine days, in nine days, or
some similar feature. Our method of measuring
time (e.g;., four o'clock on Thursday) is not
suitable, and the rune works at its best in a
multiple of nine. Cooper, Esoteric Rune Magic.

Wunjo is the rune of "happily ever after". It is

generally used in the final position as a
significator of success and happiness. Fulfillment
in any area, especially love or career. Success in
travel. Peschel, A Practical Guide to the Runes.

.Strengthens links and bonds. Invocation of

fellowship and harmony. Banishes alienation.
Happiness and well-being. Realization of the links
and multiplicity of relationships of all things.
Binding runes toward specific purposes. Thorsson,
Futhark.

To bring happiness and spiritual transformation.

Howard, Understanding Runes.

This is a rune of meditation and the council of hagalaz hagalaz hagalaz

silence, and aids consideration, decision, and hhhhhhhhh
Hagalaz meditation. It is also useful for overcoming hu ha hi he ho
"haw-gaw- aspects of our lower nature, including hug hag hig heg hog
prankishness or bad habits.It is therefore very (hul hal hil hel hol)
laws" useful in overcoming impediments or obstacles to oh eh ih ah uh
success. This is the rune of self-undoing and hhhhhhhhh
overcoming the tendency to undo one's own
efforts. Cooper, Esoteric Rune Magic.

The meaning of Hagall in magick is very different

from its meanings in divination. In magick, it is a
rune of evolution, but it is evolution of the slow
but sure type within a fixed framework. Its fixed
nature promotes security and keeps negative
energies from entering your space. Protection.
Use where luck is needed. To encourage a
positive result within a fixed framework. Peschel,
 A Practical Guide to the Runes.

Completeness and balance of power. Mystical and

numinous experience and knowledge.
Evolutionary, becoming operations. Protection.
Thorsson, Futhark.

To attract positive influences. Howard,

Understanding Runes.

For all forms of success and all types of naudhiz naudhiz naudhiz
achievement. However, remember that a gift, and nnnnnnnnn
Nauthiz take note of the associated god. Useful for nu na nu ne no
"now-these" harnessing internal power, intuition and nudh nadh hudh nedh
creativity, the ability to achieve, as with a sudden niodh
rush of adrenaline or creation of momentum. The (nut nat nit net not)
fourth of Odin's runes frees one from locks and un an in en on
fetters, which ties in well with the meaning of nnnnnnnnn
nyd. Cooper, Esoteric Rune Magic.

This rune has two aspects and you would do well

to remember them when formulating your
runescript. Nied represents need and distress but
also the release from that distress. Through the
utilization of this rune by teh will, one can change
Fate via knowledge and wisdom. This rune is a
very poerful rune in Icelandic love magick and
represents the primal needs and desires that
drive you to seek out a lover. Overcoming
distress. Acheiving your goals. Protection. Love
magick and to find a lover. Impetus to get a
relationship off the ground. Peschel, A Practical
Guide to the Runes.

Overcoming distress or negative energy.

Development of magical will. Development of
"spiritual" powers. Protection. Use of the force of
"resistance" under will toward magical goals.
Sudden inspiration. Eliminates hate and strife.
Creates a need for order. Recognition of personal
need. Love magic--to obtain a lover. Divination.
Thorsson, Futhark.

To achieve long-term goals or help lost causes.

Howard, Understanding Runes.

Representative of masculinity, of authority, isa isa isa

elineation and circumcision. Also represents a iiiiiiiii
Isa circumcision of action through the weather. iiiiiissssss
"ee-saw" Anything to do with authority. It is also good for (s s s s s s i i i i i i)
 dealing with conflict, and for magically gathering i i i i i i i i i
allies [who must be your equals, or nearly so]. It
can also uncover enemies. Cooper, Esoteric Rune
Magic.

The Isa rune rules the forces of inertia and

entropy. It is also a symbol of the ego. To
"freeze" a situation as it is. Development of will.
Halting of unwanted forces. Peschel, A Practical
Guide to the Runes.

Development of concentration and will.

Constriction, halting of unwanted dynamic forces.
Basic ego integration within a balanced
multiversal system. Power of control and
constraint over other beings. Thorsson, Futhark.

To make a situation static, ground wayward

emotions and calm volatile actions. Howard,
Understanding Runes.

Comfort; harmony with others. A symbol of right jera jera jera

thoughts and right action leading to right results, jjjeeerrraaa
Jera a culmination of efforts over a long period of jjjjjjjjj
"yare-awe" time. It is also good for gardening, farming, ju ja ji je jo
having a happy home, and good times. Put jera (jur jar jir jer jor)
over the door of your house on New Year's Eve. jjjeeerrraaa
Use indelible ink because the luck is meant to last
as long as jera remains there. Cooper, Esoteric
Rune Magic.

Jera is the rune of the harvest, of rewards

arriving at their proper tine. It also governs
legailites of all sorts and is useful in all legal
matters. Use when a tangible result is expected
for an outlay of money, time or effort. Helps to
bring events to pass. Helps in legal matters.
Fertility. Peschel, A Practical Guide to the Runes.

Fertility, creativity. Peace, harmony.

Enlightenment. Realization of the cyclical nature
of the multiverse. Realization of the mystery of
the omnipresent circumference. Bringing other
concepts into material manifestation. Thorsson,
Futhark.

To bring events to culmination. Howard,

Understanding Runes.
 Protection of oneself and one's rights. When eihwaz eihwaz eihwaz
things are out of kilter this rune can help this (iwaz iwaz iwaz)
Eihwaz rune can help set them back in line. However, if it eeeeeeeee
"eye-wawz" is the runecaster who is out of whack, things [a neutral, closed vowel
suffer for it. This rune can thus be used in sound]
conjunction with other runes to keep the magic of iwu iwa iwi iwa iwu
the whole within reasonable bounds. It forms a iwo iwe iwi iwa iwu
kind of feedback mechanism within talismans and eeeeeeeee
rune magic. Cooper, Esoteric Rune Magic.

Eihwaz symbolizes the yew tree and is a very

powerful rune of banishing and protection.
Protection. Increase in power. Removal of
obstacles. Peschel, A Practical Guide to the
Runes.

Initiation into the wisdom of the World-Tree (the

axis of the multiverse). Realization of the
death/life mystery and liberation from the fear of
death. Development of spiritual endurance and
hard will. Spiritual creativity and vision.
Protection from detrimental forces. General
increase in personal power. Communication
between levels of reality. Memories of former
existences in the the ancestral stream. Thorsson,
Futhark.

To end situations and solve problems. Howard,

Understanding Runes.

It opens or provides a barrier to the dark forces perthro perthro perthro

including the realms of the dead. It confronts us pu pa pi pe po
Perthro with our weaknesses, our failures, and our purdh pardh pirdh perdh
"pear-throw" regrets. It makes us deal with the question of pordh
what we would do if we died now. It is therefore a po pe pi pa pu
useful rune of test and attack. Cooper, Esoteric p p p e e e r r r th th th r r
Rune Magic. rooo

Perdhro is a rune of time and change. It rules

over secrets and things hidden and is also allied
with karmic energies. Evolving your magickal
ideas. Use when dealing with investments or
speculation. Use for finding lost things. To
promote good mental health in healing. Peschel,
A Practical Guide to the Runes.

Perception of ¿rlog (fate/destiny/karma).

Divination. Placing runic forces into the stream of
cause and effect. To evolve ideas or events as a
magical act. Thorsson, Futhark.

To find lost property, obtain inner guidance and

 make financial speculations. Howard,
Understanding Runes.

Every possible form of protection from every elhaz elhaz elhaz

possible source of danger is Algiz's domain. zzzzzzzzz
Algiz Protection and defense, physical or spiritual, [a deep whirring, whistling
or Elhaz personal or collective. Cooper, Esoteric Rune sound]
Magic. uz az iz ez uz
"all-geese" oz ez iz az uz
or "ale- Another powerful rune of protection, Eolh was z z z z z z z z z
hawz" often carved into weapons for victory and safety (m m m m m m m m m)
during battle. As its shape is the one we stand in
when we invoke the gods or draw energy from
the heavens, it is also seen as the connecting
bridge between gods and men. Protection from
enemies. Protection from evil. Promotes
friendships. Strengthens luck and the life force.
Peschel, A Practical Guide to the Runes.

Protection, defense. Mystical and religious

communication with nonhuman sentient beings.
Communication with other worlds, especially
Asgard and the cosmic wells of Urdhr, Mirmir, and
Hvergelmir. Strengthening of magical power and
luck and life force. Thorsson, Futhark.

Transcendent power, salvation, knowledge, sowilo sowilo sowilo

strength in times of trouble. Also useful for sssssssss
Sowilo matters of success and divination. Will counter all sssooolll
"soe-wee- dark forces. The sun is a symbol of personal, su sa si se so
trascendent salvation. Cooper, Esoteric Rune (sul sal sil sel sol)
low" Magic. us as is es os
si se su sa su
Sigel is the rune of the will. It is that spiritual s s s s s s s s s
energy which guidws all true seekers. A rune of
success. Victory, sucess. Used for healing. Used
when strength and self-confidence are
needed.Peschel, A Practical Guide to the Runes.

Strengthening of the psychic centers. Increase in

spiritual will. Guidance through the pathways,
"enlightenment". Victory and success through
individual will. Thorsson, Fuhark.

To increase good health, vitality and sexual

powers. Howard, Understanding Runes.
 A symbol of divine protection, of justice and tiwaz tiwaz tiwaz
honor in war or duel. It can be used to defend tiiiiirrrrr
Tiwaz against or attack known enemies. It ensures tu ta ti te ter tor
"tea-wawz" victory and the righting of injustice, and can be tur tar tir ter tor
used to bind an oath. Painted on shields to give ot et it at ut
bearers more courage and to protect in battle. (Tyr Tyr)
Cooper, Esoteric Rune Magic. Tiiiiirrrrr

This is the great rune of victory and symbolizes

kings and leaders of men. Tir is the rune of
"might for right" and as such is valuable in a
runescript when you have been unfairly denied
something or have been falsely accused. It is
indicative of the fighting spirit, of trial by combat
and fearlessness. It is the primary masculine
rune. Victory. Use whenever competition is a
factor. Good for health and encourages quick
recuperation. In love matters, Tir is used to
synbolize the ardent male. Peschel, A Practical
Guide to the Runes.

Obtaining just victory and success. Building

spiritual will. Develops the power of positive self-
sacrifice. Develops the "force of faith" in magic
and religion. Thorsson, Futhark.

To achieve victory over adversity and justice.

Howard, Understanding Runes.

Healing, good health, calming troubled minds and berkano berkano berkano
atonement, childbirth and fertility. Cooper, bu ba bi be bo
Berkano Esoteric Rune Magic. beeeeerrrrr
"bear-kawn- (burk bark birk berk
oh" Beorc is the rune of the Great Mother and as such bork)
is the primary rune of fertility. It also conceals ob eb ib ab ub
and protects and rules over all protective b e e e e e r r r r r
enclosures, such as houses or temple areas. It is
very good to use in a runescript for the peace,
projection and harmony of a household. It
represents a very feminine and nurturing female
type. Fertility. Protection. Family matters. To
bring ideas to fruition. To represent a certain type
of female in a runescript.Peschel, A Practical
Guide to the Runes.

Rebirth in the spirit. Strengthens the power of

secrecy. Works of concealment and protection. To
contain and hold other powers together.
Realization of the oneness of the moment as the
mother of all things. Bringing ideas to fruition in
the creative process. Thorsson, Futhark.
 For fertility, family matters and love affairs.
Howard, Understanding Runes.

A call for divine aid in times of trouble, gathering ehwo ehwo ehwo
of bonds of friendship, and the protection of eeeehwooo
Ehwaz friends. It can call aid from unlooked-for places. ehwu ehwa ehwi ehwe
or Ehwo It is also a general good luck charm. In the poem ehwo
of Odin, the seventh rune puts out fires of a ehwo ehwe ehwi ehwa
"ay-wawz" friend's house. Cooper, Esoteric Rune Magic. ehwu
or "ay-woh" eeeehwooo
This is a rune of abrupt changes and is good for
initating bold new ventures. Use Ehwaz after the
"subject" runes in your runescript to facilitate
change. Brings change swiftly. Ensures safe
travel. Peschel, A Practical Guide to the Runes.

Facilitations of "soul travel". Realization of

fundamental unity of the psychosomatic complex.
Imparts trust and loyalty. A source of prophetic
wisdom. Projection of magical power. Thorsson,
Futhark.

To cause changes. Howard, Understanding Runes.

Mann helps in knowing oneself. It can therefore mannaz mannaz mannaz

be used in mediation, to increase dreaming, or to mmmaaaaaannn
Mannaz enhance the truth of dreams. It can be used in mu ma mi me mo
"mawn- conjuction with other runes to personalize mun man min men mon
matters or magic for or on a particular individual. um am im em om
nawz" It is also useful for cleansing oneself, a ritual mon men min man mun
which makes the afterlife more pleasant. In mmmaaaaaannn
Odin's poem of runes, the second is one that mmmmmmmmm
must be learned by anyone who hopes to be a
healer. Without knowing the patient, no healing is
possible. Cooper, Esoteric Rune Magic.

Mannaz is the symbol of mankind as a whole and

is often used when assistance from others is
needed. It also symbolizes the powers of the
rational mind. To gain the assistance of others.
Increase in memory and mental powers. Peschel,
A Practical Guide to the Runes.

Realization of the divine structure in mankind.

Increase in intelligence, memory, and mental
powers generally. Balancing the "poles of
personality". Unlocking the mind's eye. Thorsson,
Futhark.

To attract goodwill and new social contacts.

 Howard, Understanding Runes.

Useful as a symbol of water, of transitions laguz laguz laguz

between states, e.g., birth, life, growth and lllllllll
Laguz death. It is a perfect means for building an oath. lu la li ke lo
Cooper, Esoteric Rune Magic. (lug lag lig leg log)
"law-gooze" ul al il el ol
Lagaz is a rune of intuition and imagination. It is lo le li la lu
also a feminine rune, but unlike Beorc it l l l a a a g g g u u u
represents a strong and assertive female type. l l l l l l l l l
Use to contact your intuitive faculties. Increase in
vitality and the life force (especially in women).
Helps to gather in energies for use by the will.
Peschel, A Practical Guide to the Runes.

Guidance through difficult initatory tests. Increase

in vitality and life fource. Gathering of amorphous
magical power for formation and structuring by
the will. Increase in "magnetism". Development
of "second sight". Thorsson, Futhark.

To manifest psychic powers. Howard,

Understanding Runes.

To gather people or to influence them. It can be ingwaz ingwaz ingwaz

used to establish dedication and loyalty, the "we" iiiinnnngggg
Ingwaz of a group. It can be used as a rune of ung ang ing eng ong
"eeeng- fascination, which makes it suitable for ong eng ing ang ung
strengthening hypnosis, trance, or meditation. It iiiinnnngggg
wawz" can also be used for gaining the respect of others,
or gaining influential positions in a
community.Cooper, Esoteric Rune Magic.

Ing represents the male consort of the Earth

Mother and as such is also a symbol of fertility. It
is often used in the final posiiton of the runescript
to indicate a successful outcome. It is a very
positive rune. Fertility. To release energy
suddenly. To bring something to a satisfactory
end. To "fix" the outcome of your runescript so
that the benefits indicated therein do not drain
away. Peschel, A Practical Guide to the Runes.

Storage and transformation of power for ritual

use. Fertility rites. Passive meditation and
centering energy and thought. Sudden release of
energy. Sex magic. Thorsson, Futhark.

To end a cycle of events or specific situation.

 Howard, Understanding Runes.

It is a good luck charm, and can also be used to dagaz dagaz dagaz
advance one's station in life. It is helpful for dh dh dh dh dh dh dh dh
Dagaz spiritual advancement and understanding. It is an dh
"thaw- expression of universal love. Symbol of day, dddaaagggaaa zzz
daylight and the powers of life: powers which du da di de do
gauze" exceed human control, structuring things by their dh dh dh dh dh dh dh dh
with a voiced own right, yet human-oriented. Cooper, Esoteric dh
"th" Rune Magic. odh edh idh adh udh
od ed ud ad ud
Daeg is the rune of the New Day. It symbolizes d d d a a a g g g a a a zzz
the feelings embodied in the expression "Today is
the first day of the rest of your life". It is
particularly good for fresh starts in any endeavor.
Good for financial increase. To change an
attitude, either yours or someone else's. New
beginnings. Peschel, A Practical Guide to the
Runes.

Attaining mystical moment through penetration of

paradox. Reception of mystical inspiration.
Thorsson, Futhark.

To create new beginnings or opportunities.

Howard, Understanding Runes.

To call on ancestral powers, including calling up othala othal othal

their spirits. This is a rune of merchants, but also ooooooooo
Othala the land-holding nobles and both classes in which oooooo
"oath-awe- inheritance, property and goods play a key role. othul othal othil othel
It thus aids in partnerships, whetehr those of othol
law" business, politics, or marriage. It can be used to othol othel othil othal
guard family fortunes or build the strength of a othul
dynasty. It can also develop strengths and talents oooooo
in an individual. These abilities are considered
latent, and brougth out by reference to ancestral
(or genetic) potential. In Odin's poem, the
seventeenth rune is acharm that will make a girl
loathe to leave him; that is, it draws her into a
committment. Cooper, Esoteric Rune Magic.

Othel signifies possessions or ancestral lands and

characteristics. This rune encourages a down-to-
earth attitude of life. When paired with Fehu,
good for monetary gains. Use wherever the
health of the elderly is the issue. Protection of
posessions. Peschel, A Practical Guide to the
Runes.
 Maintaining order among fellows. Concentration
on common interests in home and family. Shift
from ego-centricity to clan loyalty. Collection of
numinous power and knowledge from past
generations. Acquisition of wealth and prosperity.
Thorsson, Futhark.

For property matters. Howard, Understanding

Runes

I came across a very ancient galdor spell. Traces of its use can be found in many
cultures. It is generally used against one who has wronged the wizard who
pronouces the curse. Make sure you read the whole thing before you try it. Be
aware that use by novices is not recommended. Here it is:

This spell requireth ye hand gesture to be made in ye following way. Extend thy
power hand outward toward thy intended target with thy palm facing thy face.
Fold thy thumb, first, third, and small fingers into thy palm. If this be done
properly, then ye finger of death and damnation shall be extended towards the
heavens.

Whilst making the sign of malediction indicated above, intone the following
incantation in a great and wrathful voice:

YYYYYUUUUU

EEEEESSSSS

OOOOOHHHHH

BBBBBBEEEEE

This being done, the wrongdoer's fate is sealed. Great care must be taken with
this most potent curse. It has been known in some instances for angry howling
demons to take control of the intended target, causing great bodily harm to the
unfortunate wizard. Enjoy this one. I know I will.
 Cooper, D. Jason: Esoteric Rune Magic :The Elder Futhark in Magic,
Astral Projection and Spiritual Development. Llewellyn Publications,
1994, ISBN=1567181740.

Peschel, Lisa A.: A Practical Guide to the Runes: Their Uses in

Divination and Magick. Llewellyn Publications, St Paul,
ISBN=0875425933.

Howard, Michael: Understanding Runes: Their Origins and Magical

Power. (Aquarian Paths to Inner Power), Aquarian Press, London,
1990, ISBN=1855380137.

Thorsson, Edred: Futhark: A Handbook of Rune Magic, Samuel

Weiser, 1984, ISBN=0877285489.

There is a growing interest in recreating the ancient oracular or 'shamanistic'

techniques that are commonly referred to by Asatruar as seithr and spae-craft.
The word "seidr" is spelled with a letter from the Old Norse or Icelandic alphabet
called "eth". Since "eth" has a phonetic value somewhere between "d" and "th",
seithr is variously spelled in English as "seid", "seidh", "seidr", "seidhr", "seith", or
"seithr". Read these webpages to learn more about it.

Peregrinus - What is Seid? - "...The shamanistic trolldom (magic) that in Norden

primarily was performed by women (volver). Also some of the gods such as Odin
and Fro/ya, practiced it. Because of his seiding, Odin was accused of being
unmanly. Seid had the same character as the Siberian and Saamic shamanism.
The seidwoman would fall into a trance, while a choir of other women would
evoke her guardian spirit to come to her aid. In her inspired state the spirits
would inform her concerning the things she had been asked to ask; about what
the weather was going to be, about events that would occur, about happiness and
misfortune for man, acre and cattle. It also happened that her soul traveled to
other worlds to fetch knowledge while the body lay lifeless..." More

The Fundamental Importance and use of Seidh, by Graena Vanswynn: "In Nordic
History there have been two kinds of magick practiced among the peoples of the
Ancient North. One begin Galdr, the other being Seidh. Galdr develops one's will
and self control of their conscience and environment, Galdr implements the usage
of symbols for communication or divination; these symbols being Runes, staves,
et cetera. Seidh, however, is about the loss of one's control of self, conscience,
and environment; it is about the inhibited sumbersion of one's self into something
outside the practicer's persona. Seidh has been called the Shamanism of the
North. It was the Vanic Goddess Freya who first taught the art of Seidh to the
Aes, specifically the Alfather Odhinn. Seidh is the original magickal art of the
Wanes, thus Galdr is of the Ases..." More

Hrafnar - A society for the re-creation of the seithr tradition. Diana Paxson's
group, Hrafnar, has been working with and refining such techniques since the
early 1980's, with remarkable success. Various groups around the country have
been adopting or adapting Hrafnar's techniques or in some cases, striking out on
their own to learn about this specifically Nordic technique of seeking knowledge.
More

Hrafnar Seidh Training and schedule of Performance of Oracular Seidh at

conferences and festivals.

Diiana Paxson Interview. ."..At the beginning of Ynglingasaga, Snorri lists Odin's
magical skills, in a passage which identifies them as "seidh". They include all the
things commonly ascribed to shamans, although given entirely in negative terms,
such as weather-working, affecting people's minds, spirit journeying, etc. In the
sagas there are stories about people using seidh to cause storms at sea, get
information about people or places who are distant, shape-change, etc. The best-
known story that may indicate going into trance to gain knowledge is the incident
in which the lawspeaker of the Althing, Thorgeir of Lightwater, wrapped up in his
cloak and meditated until he came up with a compromise that led to the gradual
conversion of Iceland to Christianity without civil war...". More

Seidh - Return of the Volva by Diana Paxson - "Darkness covers the tents
scattered across the drying grass of the festival grounds with a kindly shadow; at
the far end of the sloping valley, the cliffs are edged by the first silver shimmer of
the rising moon. As its light grows, it outlines a canvas pavilion and glimmers on
the upturned faces of the folk gathered before it. They are gazing at a tall chair
like a throne, but higher and draped with a bearskin, where a veiled figure waits,
her body motionless, her face in shadow. "The gate is passed, the seidkoner
waits," says the woman sitting on the fur-covered stool below the high seat. "Is
there one here who would ask a question?..." More
Sex, Status, and Seidh: Homosexuality and Germanic Religion, by Diana L.
Paxson. "For a man to take a female role, especially in a sexual relationship, was
socially unacceptable to the Vikings....In the passage describing Odin's magic,
Snorri uses a specific term, "ergi" to indicate the shamefulness of seidh magic. In
other contexts this word and its derivatives are usually translated as lust or
lewdness, specifically in the sense of sexual receptiveness. ...These references
may help us to understand how effeminacy and passive homosexuality became
equated with magical power. Effective magic requires the practitioner to unite the
powers of the conscious and unconscious, of intelligence and emotion. In many
shamanic traditions, cross-dressing allows the shaman to walk "between"
genders, and to unite or balance within him or herself the abilities associated with
each. Upsetting ordinary gender assumptions loosens the psyche and allows one
to perceive in a new way..." More

Runes, Seidh, and Beyond, by Hringari Ódinssen. A poetic look.

Where does a Seithman go? " It comes up periodically: "Where does a

sei<eth>man go when he dreams?" It's an question with a lot of bad answers.
The answer really depends on who you're talking to. If you talk to a person with a
Psych. 101 background, he says "Into the recesses of the mind." Another versed
in the New Age says "Into the Land of Dreams" ("Oh, boy," says the Seithman as
he rolls his eyes.) The ever-wise skeptic will say "No place. You're hallucinatin',
bud!" Yep, everybody's got an answer, and only about 2-5% have got a clue.
There's a variety of things that happen to seith folk when they're seething.
Well now, there's a term that might require some explanation: seething. Seething
is a thing that happens to us. It is like the point where you drop off to sleep. The
eyes roll upwards, the body releases, there is a coolness or heat, and a hot chill
up the spine knocking the joints apart. It is a flow of power out of the depths of
Hvergelmir. It is the only luck we have, and it happens to us. It comes unbidden.
It is a falling and flying at the same time like when der Glückspilz washes over us.
It is like the icy waters which forever boil up out of the original Well, and, at the
same time, the warm summer rains which wash back down to the Land of the
Ancestors.
Seething comes from outside, a wind blowing into us.
Seething washes our soul out through a hole in the back of our neck.
Seething shakes out our spine like a dusty rug.
Seething jerks the arms from the sockets..." more

Interview with Edred Thorsson on Seith and Chaos Magic - "What is Seidhr and
how is it connected to the idea of Chaos? Now it is generally imagined that Seidhr
is a kind of evil magic practiced by Norse shamans -- especially female ones.
Indeed, Seidhr is an ancient form of magic practiced by the Scandinavian peoples
at least since the Viking Age. Seidhr is generally connected with the Gods and
Goddesses, called the Vanir, and especially with Freyja, whose name is really the
title "Lady". Seidhr is also generally contrasted with another word for "magic" in
the Northern tongue: Galdr. Seidhr is connected to the concept of "Chaos" in the
sense that the theory upon which Seidhr works is very similar to that upon which
Chaos Magic works. Both are based on a materialistic paradigm -- what Peter
Carroll calls "Ether" and the ancient Germanic peoples called Ginnung, or Chaos.
This paradigm is, by the way, to be contrasted with the essentially symbolic
theory underlying Galdr -- a theory which is semiotic and linguistic in character,
not substance-based. The underlying theory of Seidhr is pretty much the same as
"the magical paradigm" described by Carroll in his Liber Kaos. However, that
general theory does not account for Galdr, which is independent of the flows of
the time/space continuum..." More

Spae-craft, Seithr and Shamanism by Kveldulfr Gundarsson - "...many of us have

begun to reach towards the less well-known crafts of the Northern people - the
crafts that deal with the workings of the soul, of changed awareness and trance,
of faring to the realms of the god/esses and wights and calling them to speak in
the Middle-Garth as well. ...The practice of these techniques ... to the
unaccompanied beginner... are even more dangerous than more limited forms of
magic such as galdr-craft. All sorts of magic can twist one's wyrd or cause harm
unmeant; but when practicing soul-craft, you are traveling out into a perilous,
unknown world filled with wights who may well not be friendly..." More

Freyja.org Seidr Craft "Trance Magic is a misleading term and should be placed in
its proper perspective. There are many who claim that the shapeshifting ability of
the ancients was little more than visions that took place during unconscious or
"trance" states. ...Trance is only the first of the states required for learning to
effect a "sending". The trance condition is necessary for novice volva or vitki in
order to learn effective use of Seidr magic but it isn't the whole of the craft.
Blocking out "real world" distractions is a paramount skill. Without it little can be
accomplished in the shadow realms. It is useful to clear the mind and enhance
the shaman's ability to focus and visualize the desired conditions. Ideally, the
practitioner should be able to achieve a trance state by will alone.." More

Seidhr for Spirit Rescue - by Patrick "Jordsvin" Buck, Assistant Godhi,

Hammerstead Kindred . "In Summer 1996 I had the occasion to adapt oracular
seidhr to help a number of ghosts pass on from a local 200-year-old farmhouse
which has been in the same family for over 200 years. This is seidhr for spirit
rescue, or as I've been known to call it, "seidhr for de-ghosting." My guide while I
was in seidhr-trance and going into Hela's realm was a local Neo-pagan psychic
and trance medium whom I had previously briefed in seidhr techniques. I had the
enthusiastic permission of the house's owner. The first session was conducted
upstairs with just myself and my guide. I journeyed into Hel while my psychic
friend, Ramona, talked to the ghosts and asked who would like to pass on but
needed help. She took them into herself and grabbed my hand when ready. I was
prepared for what followed, but it was still a unique experience. The ghosts
passed from her into my left hand, through me, and out my right hand into Hela's
kingdom. I felt three pulses in what felt just like a fairly powerful electric shock!
..." More
Seidhr and the anthropologist - by Jenny Blain, Dept. of Sociology and
Anthropology, Mount Saint Vincent University, Halifax Nova Scotia, Canada. "They
sit, three raised above all others in the room, hands joined: Ur<eth>r, who
knows all past, and who has direction of this ritual; Wer<eth>ende who holds the
strands that make the present, and tells their weaving; centrally Skuld,
obligation, asking: "do you understand me?" Before them stands Jordsvin, the
guide for this spae-working, who asks "is there one here who has a question for
the Norns?" And one after another, we step forth.
"We have come here by means of a journey beginning in the barn at Martha's
Orchard, which serves for the great hall of our feasting and assembly at
Trothmoot, June 1997. We have seen the three women move to the high seats,
we have heard the song which, in this spae-working, attunes our consciousnesses
to the cosmology of the North, the high clear voice of Wer<eth>ende, the
present, the now, singing..." More

Seithman Rants - "It is truly a rant page which was created in direct opposition to
some of the New Age sites drifting about in cyberspace so that many of the
essays, rants, and notes here may seem somewhat jaded when it comes to the
"fluff and light" thing...Sei<eth>folk are, in one sense, what the noaide is to the
Saami or what the szaman is to the Tungus, but, in another sense, they are their
own. Sei<eth>folk have their own cosmology and customs for navigating the
realms of their ecstasy....We, the sei<eth>folk, belong to the culture of the
northern Germanic peoples. Our role is different than the noaide's, the szaman's,
and the New Age shamanic practitioner's. We follow the code of ethics suggested
by the Hávamál which does not necessarily match neatly with the 20th century
neo-shaman's sense of rightness. Our heritage is of the northern Germanic
peoples.
"If you do "totem-animals" or visualize fylgja as a Heathen guardian angel, if
you believe that your chosen patron God or Goddess is going to carry you "home"
after you kick off just because you've been a good little Heathen, or if you're fond
of Norse astrology, Norse Wicca, or Norse tarot, this may not really be your
chosen site. We sei<eth>folk do what we do because we have no choice! It is
what we have been dealt by the Nornir. We don't "seethe" because it might be
"fun," we "seethe" because we must!" More

He Seidh/She Seidh - On the Metaethics of Oracular Seidhr, by Maryam Povey

Webster. "One of the most challenging and fascinating explorations of Northern
magick today is occurring in the Oracular Seidhr movement here in America. This
movement, while spirited and worthy of further study, suffers by its very nature
of practice some of the most serious magickal pitfalls and potential for incorrect
usage in the Northern European, magicko-religious structure...The term "seidhr"
has been used primarily in the late twentieth century America to denote the
oracular practices of Northern European spirituality, for which the proper term
would actually be "spae" or "spá" craft. "Seidhr", however, has come to designate
the specific and elaborate ritual structure that has come to enshroud the practice
and shall be used for the purpose of this paper...
 "Shapeshifting or Hamfarir may or may not accompany such scrying ventures,
although wise spáfolk do well to utilize their animal allies to facilitate spirit-flight
and safe return from their journeying.
"This article focuses on the most commonly perceived three areas of need:
Accountability and credibility of the channel,"Must Have's" and "Must Do's" for
Facilitators of the Seidhr session; safety adjuncts to public seidhr practice; and an
information module for the audience." More

Viking Answer Lady: Women and Magic in the Sagas: Seidr and Spá
"The Norse practitioners of the various arts of magic were highly respected
professionals whose services were valued by their communities. In the Norse
literature, men as well as women appear wielding the arts of magic, however, it is
explicitly stated in several places that by doing so these men were taking on a
female art so thoroughly that it endangered their reputation and manhood... It
has been noted that women's magico-religious activities are always associated
with their socially accepted and defined roles. Sometimes women's magic and
religion reflect their domestic duties, while at other times magic and religion are
the antithesis of a woman's socially expected role, acting as an outlet for rage
and frustration but abhorred by the men who define a woman's role in their
society. This is likewise true for magic in the world of the Norse woman. The
woman of the Viking Age found magic in her spindle and distaff, wove spells in
the threads of her family's clothing, and revenged herself on the powerful using
the skills of sorcery." More

Ground Rules for Journeying, by Ragnheid, Storyteller and Bard (Jenny Blain)
"1. Be aware of what is around. Look before leaping. Don't rush into situations.
2. Speak to those that you meet. Always be polite and courteous. Be truthful
when they ask you questions
3. If a creature asks to come with you, accept their company or help. (Caveat
below -- if they put conditions on their help, be wary!)
4. If some creature or person asks for help, give it. If the help is beyond your
means, explain this -- the creature may tell you how to fulfill it. Your ally may
assist you, if you ask. The help may be needed within the journey, or in ordinary
reality.
5. If you make a promise, keep it. This is regardless of whether it refers to
actions within the journey, or those you should complete in ordinary reality.
6. If some creature or person asks you to share food, share it.
7. If a creature you've helped gives you a token, poem, or anything else, keep it.
It will later be useful.
8. If you undertake a task, do it to the best of your ability.
9. If you cannot do a task, ask your ally or those with you.
10. If you want to go home (return to a safe place in the journey, or wake to
ordinary reality), say so..." More

Called by the Disir, by Susan Granquist - "In descriptions of Seidr the term
shamanism is often used in a vague way, with a few general parallels to other
shamanic cultures and magical communities We find statements that Seidr in the
Eddas, sagas and other literature and lore of Northern Europe is obviously
related, or perhaps derivative of shamanism, but such articles and studies rarely
lead the reader to any firm conclusion as to how they are related. From an
academic or reconstructionist position it remains partially obscure and distant. For
a shaman it is anything but vague, as the experience informs and the lore
expands on that knowledge, but that is in itself in the nature of the shaman or
seidkona. It is easier for the shaman to identify important information that is
often overlooked or dismissed without further investigation."... More

Imbas Forosna - "Imbas Forosna is knowledge that illuminates, and while the
mechanics of the practice are in doubt historically it is recorded as a form of
prophesy or enlightenment. My own reading of the commentaries on this subject
have left me convinced that it's origins are most probably a form of seidhr (it's
believe to have come from England or Norway) especially since in it's earliest
forms it was practiced almost exclusively by woman. More

An Alternative Spæ Rite - by Swain Wodening of Angelseaxise Ealdriht : "Spæ is

most often mistakenly called seidr in modern Asatru. The reason for this
confusion is due to the use of the word seidr in Erik the Red's Saga, the only good
secondary source of a spæcræft ritual. The word spæ its self means literally
"spying" but in the sense of "seeing with secondsight." Its relationship to Old
Norse speja is roughly as to seer is to "to see." Both are related to Old English
spyrian" to investigate." Its primary characteristic was the active obtaining of
information, knowledge, and wisdom whether about the past, present, or possible
future. Spæcræft was a part of seidr, but not all spæcræft was seidr or vice
versa. The Icelandic lawspeakers performed spæ by "going under the hide or
hood," yet this was not seen as seidr, nor was the "mound sitting" of kings, or the
taking of omens. Yet all of these bear resemblances to spæ. Other references to
Seidr in the lore on the other hand would seem to indicate much more than mere
spæcræft. Seidr appeared to have involved manipulation of the human mind and
soul..." more

Beginning Trance Work for Spæ and Seidhr by Swain Wodening of Angelseaxise
Ealdriht : "In order to be able to perform spæ, one must be able to go into
trance. This is true regardless of whether one uses the method of spirit travel
made popular by Hrafnr, or whether one is using the method of inviting wights to
them. In order to perform trance work, one must first learn basic meditation
techniques as covered in the articles on Breathing, and Beginning Meditation.
Once these are mastered, one is ready to begin trance work in earnest. The best
form of meditative technique is empty mind meditation. In order to hear the
spirits one is communing with, one must be able to silence their own thoughts. In
addition, they also need to develop the ability to sense that which is outside their
mind. Both of these can be accomplished by learning and practicing empty mind
meditation. A spæ worker going into trance to communicate with spirits must go
through several steps. In this article we will only be dealing with the invitation
method of performing spæ, and the steps therefore follow its ritual outline. Many
of the principles however can also be applied to the Hrafnr style of spæ or
"oracular seidh," as well as thylcraft, and mound sitting..." more

The Staff and the Song: Using the Old Nordic Seidr in Modern Shamanism by
Annette Høst - "Maybe you, like I, have felt a longing to let your shamanic or
other spiritual practice take root in your own land and its traditions. For many
years I have been enchanted by old stories about the Nordic form of shamanism
called seidr. It was practiced mostly by women called volvas, who used ecstatic
song as means for their soul to journey. As I have explored the seidr, and
included it in my own shamanic practice and teaching, I have found that it has so
much to reveal. In this article we will look at seidr from the inside, from the
perspective of the shamanic practitioner, and focus on what the seidr tradition
has to offer and teach us here and now. The greatest gift is the treasure of
ecstatic song and magic chanting...." more

Jordsvin's Seidr Links - Rather than listing each of the links, go right to Jordsvin's
page and follow them yourself. There are some excellent articles repreesnted,
including several more by Jenny Blain.

Ratatosk is a small network group for people who are specifically interested in
Scandinavian shamanism, asatru, runes, rune magic, rune oracle work, seid etc.,

Sejdsankeren - A mailing list featuring discussions on Seithr. Studies in Norse

folk-beliefs, magic-belief and practice.

Seidr - Another mailing list for the study of Seidr and related subjects.

Northern European
Shamanism - "...Most people forget that Europe once was the home of many
tribes. Some of those tribal traditions are still alive, particularly among the Saami
people, who used to be called, "Lapps". These are the Arctic people who once
raised reindeer for a living. Their Shamanic tradition is still alive, and is closely
related to the traditions of the Norse and Germans. Northern Tradition used such
elements of Shamanism as the World Tree, shape shifting and drumming and
dancing to induce a trance..." More

Scandinavian Center for the Study of Shamanism - "...The word 'shaman'

(pronounced SHAH-MAN) has become a new-age catchword, used by many but
understood by few. Originally, it comes from the Evinki people of Siberia, and
literally means "the one who knows." Today, in the western world, some mean
that a shaman is any kind of native medicine man or woman, while others think it
is anyone with a strong personality and an intense stare. But, in fact, a shaman is
defined by the way she or he works. Quite simply, a shaman is a woman or man
who changes his or her state of consciousness, at will, in order to contact and/or
travel to another reality to obtain power and knowledge. Mission accomplished,
the shaman journeys home to use this power and knowledge to help either
himself or others.
...Healing is, and always has been, the main work of the shaman. Central to
the understanding of shamanism, and especially shamanic healing, is the concept
of power. Essentially, power in shamanism is not power as might, but rather
power as energy . Traditionally, the shaman sees two main reasons for illness.
The patient either has something inside which should not be there (an unwanted
power intrusion), or is missing something that should be there (power-loss). As
all things have a spirit or soul from the shaman's point of view, this holds true for
illnesses as well. In the case of a power intrusion it is the shaman's job to remove
the spirit of the unwanted power..." More

Fairy tale Shamans - "...Many people wish they had been raised in some tribal
tradition so they would have grown up with a shamanic tradition. What they don't
know is that most people who have grown up speaking English have already done
so. The fairy tales we all heard growing up were actually hidden shaman stories.
Here is an example. Jack sells his cow to a mysterious stranger for a handful of
magic beans. The beans grow into a huge beanstalk, and Jack climbs to an upper
world to discover treasures and bring them to his people. Here is a typical
Shaman experience. The shaman climbs a tree to the upper world, and discovers
symbols of spiritual power that help his/her people..." More

Saami of Far Northern Europe - The nomadic tribes of arctic Scandinavia have a
rich tradition of shamanism.

Other Websites on Shamanism

A Shamanic Path

Bearwalker's Shamanic Teachings and Techniques

David Scott's Core Shamanism

Deoxyribonucleic Autonomous Zone

Foundation for Shamanic Studies

High-tech Paganism-Digital Polytheism

Mongolian Shamanism

"Shaman" - Journal of the International Society for Shamanic Research

Shamanism

ShamanSouth
Books on Seidr

Blaine, Jenny: Nine Worlds of Seid-Magic: Ecstasy and Neo-Shamanism in North European
Paganism, Routledge, 2001: ISBN: 0415256518. A case-study of Northern European
shamanistic practice, or seidr, explores the way in which the ancient Norse belief systems
evoked in the Icelandic Sagas and Eddas have been rediscovered and reinvented by groups
in Europe and North America. Recommended.

http://www.amazon.com/exec/obidos/ASIN/1869928369/sunny0bFries, Jan: Seidways: Shaking,

Swaying and Serpent Mysteries, Mandrake, 1996, ISBN=1869928369. Despite the title there
are only a couple of chapters remotely pertaining to seidr. The book provides a survey of the
manifestation of magical trance and possession techniques through several magical traditions
- shamanisn, mesmerism, draconian cults and the nightside of European paganism.. The
book was written before Seid became well-known and was publiished earlier under a different
title.

Chisholm, James and Flowers, Stephen E.: A Source-Book of Seid . For years only available
to members of the Rune-Gild, this volume is now generally available. This work contains
every major reference to the practice of seiÿ in Old Norse literature, as well as references to it
from Latin and Arabic sources. The Source Book contains original texts and translations.
Never have all of the sources for the practice of this kind of magic been gathered in an easily
accessible form. Seid is the source of continuing fascination. For anyone really interested in
this area of study it is necessary to read and and study this book. Available from Runa-Raven
Press.

Thorrsson, Edred: Witchdom of the True: A Study of the Vana-Troth and the Practice of Seidr
. This is the long-awaited and much anticipated study of the history, lore, religion and magic
of the Vanir branch of the Germanic way. Its contents will prove of extreme interest to those of
the Wiccan path or modem witchcraft, for it is in the way of the Vanir, or Wanes, that their
roots are to be found. Originally titled True Wicca. Available from Runa-Raven Press.
"In the Viking age the most spectacular way of cursing an enemy was by the
Niding Pole (the Nithstong or Scorn-Post). They were poles about nine feet (2.75
meters) long upon which insults and curses were carved in runes. Ceremonies
were performed to activate the destructive magic of the pole. A horse's skull was
fixed to the top of the pole, and it was stuck into the ground with the skull facing
towards the house of the accursed person. The pole channeled the destructive
forces of Hela, goddess of death. These forces were carried up the pole and
projected through the horse skull. The runes carved on the pole defined the
character and target of the destructive forces. Among others, triple Thorn
[Thurisaz] runes and triple Is [Isa] runes, were used to smite the enemy. When
used maliciously, these had the effect of disempowering the accursed's will and
delivering him or her to the forces of destruction. Here, the Thorn rune invokes
the power of Thurs, the demonic earth-giant sometimes called Moldthurs. An
example of this comes from Skírnismál, where the spell used by Skirnir against
Freyr's reluctant lover, Gerdhr invokes harm using the Thorn rune. This provides
the power for three other runestaves: 'I shall inscribe Thurs for you, and three
runestaves: lewdness, and rage and impotence.

Magically, the Niding Pole was intended to disrupt and anger the earth sprites
(Landvaettir, Land-Wights or earth spirits) inhabiting the ground where the
accursed's house was. These sprites would then vent their anger upon the
person, whose livelihood and life would be destroyed. Niding Poles were also used
to desecrate areas of ground. This technique is called álfreka, literally the 'driving
away of the elves', by which the earth sprites of a place were banished, leaving
the ground spiritually dead...

On the Niding Pole, the horse skull invokes the horse rune Ehwaz, using the
linking and transmissive power of the rune for the magical working. The horse is
sacred to Odin, god of runes and magic..."

Excerpt from Rune Magic: The History and Practice of Ancient Runic Traditions,
by Nigel Pennick. Harper Collins, 1993, ISBN=1855381052.

During the Viking Age to put a "nid" on someone was to put very powerful verbal
curse upon them. The power of words was not taken lightly by these efficient
warriors, so to make a curse of this kind was very serious. It was the ultimate
insult, and used only in dire circumstances.
In the Saga of Egil Skallagrimsson (an Icelandic/Norwegian story from the 10th
century) King Eirik Bloodaxe, wronged Egil and made him an outlaw. The feuding
resulted in many dead on both sides. After a battle on the island of Herdla (near
Norway), Egil raised a hazelwood pole on the top of this island, and on the top of
the pole he placed a severed horse's head, aimed towards Eirik's home. On the
pole he carved sacred runes, with a curse upon King Eirik. He also spoke this
curse, this "nid":

"Here I place this "Nidstang" ("curse-pole"), and turneth it against King Eirik and
Queen Gunnhild - turneth I this against all the gnomes and little people of the
land, that they may all be lost, not finding their homes, until they drive King Eirik
and Queen Gunnhild out of the country."

According to the legend, the curse soon took effect, and King Eirik and his Queen
Gunnhild fled to the British Isles.

This old custom has returned, and is again in use in our modern day. This is a
very powerful ancient magic ritual, a curse with a power one should not use
lightly and whimsically. These "nidstangs" have been placed to to defend our
symbols and traditions from neo-nazis and other crackpots who "borrow" our
sacred symbols and make them their own and vile.

We cannot be silent and pretend this is not happening. When wearing a Thor's
hammer means taking the risk of being looked upon as a racist, and if carrying a
sun-cross, or a rune, such as the Odal-rune, can get one arrested - then it is time
to say "Stop!", to draw the line. We can't let these fools steal our heritage and
soil it with their abusive and stupid attitude!

This "nid", this curse you can read here, is one in a chain of digital "Nidstangs",
put up on websites around the world, and it is turned against everyone who
misuses and abuses our ancient sacred symbols, and soils our land with hatred
and discord. At the bottom of this page you will find links to the others who put
up "nidstangs" around Scandinavia.

This curse is not turned exclusively on a certain easily detected group of young
men (with shaven heads and/or carrying swastikas and such), but against
everyone who answers to the description in this "nid".

This curse is not unconditional. It is only meant to fall upon those who persist in
their destructive behavior. Tolerance and forgiveness are important principles for
any spiritually inclined person, and no innocent should indiscriminately suffer
from this curse.

It is also important to remember how the three great forces of society come
together, making these misled persons much more powerful than they would
have been on their own: politicians, in cowardice and opportunism, and
businessmen and media, in desire of sensation and profit.

I curse!

I curse all of them

who soil our glorious land
with unworthy actions.

I curse all of them

who borrow sacred symbols
Gungnir, Mjolnir and Sacred Staves -
Odin's spear, Thor's hammer
and runes, given by Odin's hand
and soil them
with unholy deeds.

I curse all of them

who in ugly costumes
and shaven heads
as well as suits
and ties
abuse the wisdom of our ancestors
our ancient ways
and our present faith.

I curse all of them

who want to silent
the mouths of others
for themselves to be heard
with their stupid bellowing.
I curse all of them
who put themselves above others
because of their paleness,
who trample on others
because of the color of their skin,
foreign language,
or a different faith.

Upon the heads of these miscreants

I call all powers!
I call upon the gnomes, and the little people
to scratch their bodies
and disturb their sleep.
I call upon the elf-smiths
to lay an iron ring
around their chests
giving little room for their spirit
little room for breath
to speak of evil.

I call upon the "rimthurses" (frost-giants)

from the depth of Niflheim
That they may freeze to their death
before they get a chance
to freeze others out.

I call Surt and his "fire-thurses"

That they may burn to their death
before others may burn
by their hands.

I call upon Loki

That he may twist their vision
so that they strike each other down
before they strike anyone else down.

I call upon Freya

So that these young men
never may share a woman's bed
and never have sons
or daughters of their own
as long as they want to hinder
others to do just that.

And I call upon Frey

That these young men
have their manhood gelded,
never being able to create anything good
for themselves,
never getting peace
or harvest,
as long as they want to hinder
others to do just that.

I call upon Thor

that he may protect us
from demonic evil
and I call upon his wrath
against the miscreants
who wants to cause pain to others.

I call upon Odin

Allfather.
He who gave spirit
to man and woman.
He who together with his brothers
Hoenir and Lodur
Gave life to man,
Body and Soul,
Ask and Embla,
Man and Woman.

I call upon Odin

and the "Norns".
Goddesses of destiny,
Urdh, Verdhandi and Skuld,
who together judge
everyone after death
that they may judge
these miscreants hard,
so that they
not even after their deaths
may escape their deeds of evil
against other sons and daughters
of Ask and Embla.

I set this "nid"

until these drooling servants
of evil and ignorance
do penance
and let each and one
stay by their land, their people
and their faith
wherever in our world
they may choose to live.

by Grimner Bjornklo ("Bearclaw")

Used with permission of the author. Text and graphics © 1998 Carl Johan
Rehbinder.
 This Nidstang page is a part of a growing
world-wide chain of Nidstang pages.
Follow the signs to go forward or back in
the chain.

Direct Links to other "Nidstang" sites:

Arild Hauge http://www.arild-hauge.com/arild-hauge/nidstang.htm

Morten Grölsted http://home8.inet.tele.dk/grolheim/Regin/nidstang.htm
Lukas
http://www.torget.se/users/r/runloke/sv/nidstang.html
Torstensson
Carl Johan
http://www.multiart.nu/grimner
Rehbinder
Jón Júlíus
http://home.no/glitnir/nidstang.htm
Filippusson
Ingrid
http://sunnyway.com/runes/nidstang.html
Halvorsen
Selvarv
http://nidstang.ragnarokr.com/
Stigardh
Kalle Dahlberg http://www.asatro.a.se/Nidstang.htm
Ketil Tveiten http://members.xoom.com/WidugastiR/nidstang.htm
Aufsteigender
http://www.kondor.de/runes/nidstang.html
Adler
Roiban http://www.geocities.com/Athens/Oracle/5038/nidstang.html
Bjorgulfs
http://www.niflungen.de/wolfshof/nidstang.htm
Wolfshof
Peter
http://hem.fyristorg.com/pulle/nid.html
Andersson
Jan Bojer
http://www.vindheim.net/myte/nidstang.html
Vindheim
Kristin Fungdal http://www.informatik.umu.se/~svph9641/asatro.html
Elisabet Wagner http://hem1.passagen.se/ewagner/index.html
Svanbjorna http://www.midhnottsol.org/nidh.html
Nadine Mazoni http://home.t-online.de/home/anosha/nidstang.htm
Raven
http://www.angelfire.com/on/Wodensharrow/hah.html
Livingston
Olaus
http://www.valgalder.com/
Magnesson
Kautz http://kautz.stormloader.com/
Onkel Ulles http://alfheim.dk/nidstang.html
Kriselda
http://heidenhexerei.thunderhaven.net/nidstangexpl.shtml
Jarnsaxa
Peter Jovur http://www.svitiod.nu/Jovur/nidstang.html
Herwodis & http://www.angelfire.com/journal2/ukkoskuuro/nidstang.html
Matthias Brusse
Susanne http://communities.msn.se/mufd9es9fk2beh4nju3aqn0j61&naventryid=105
If you would like to add your own Nidstang page to the webring, please contact:
Selvarv Stigardh

"...Stádhagaldr is an active system of magic that consists of the assumption of

runic postures or gestures for magical effect... Gestures and postures form some
part of almost every metaphysical or magical school. The can be seen from the
simple folding of hands in prayer to the extremely complex system of asanas in
the Indian hatha yoga school. Stádhagaldr is balanced in this respect. The
number and intricacy of the postures are varied enough to be expressive of the
wide variety of forces present, but none require extensive training or straining of
the body.

"The overall aims of the stádhagaldr are:

1. control of the body through posture (stadha)

2. Control of thought through song (galdr)
3. Control of breath
4. Control of emotion
5. Becoming aware of the rune realms of the self and the world(s)
6. Control and direction of the will.

"...Stadhagaldr is used as a mode of psychological integration and personal

transmutation, and it is also employed in all other types of magical operations."

Edred Thorsson, Futhark: A Handbook of Rune Magick

The early 20th century German runemasters (F.B Marby, S.A. Krummer, and Karl
Spiesberger) developed runic yoga as a means of harnessing the streams of
power present in the earth and atmosphere.
"According to Marby there are five cosmic zones to be reckoned with: (1) inner-
earth space, (2) material earth space, (3) wave space, (4) cosmic space, and (5)
super cosmic space.

"The inner space of earth... is a vast but contained zone of tranquil space that
radiates energy. This is compared to the outermost zone of cosmic space, which
is also tranquil and radiant. Cosmic space, zone 4, is charged with radiations from
the zone of cosmic space and is influenced by the physical bodies (stars, planets,
etc.) that occupy it. Material earth space is the physical matter of the planet,
which is heavily loaded with ancient forms of energy coursing through it in
various patterns. Wave space is that zone just above the surface of the earth that
our bodies inhabit. This is the region where energy patterns received from above
and below are most freely exchanged.

"The rune magician makes him/herself capable of receiving and sending patterns
of energy to and from all five of these zones. (...the rune magician becomes an
antenna for the reception and broadcast of runic radio waves.) By using the
proper runic postures, combined with the intonation of the right runic sound, the
magician can draw in certain forces or combination of forces and then reshape
and redirect them.

"...The interplay of forces within these various energy zones constitutes the
phenomena of the universe. By becoming aware of them, engaging them, and
guiding them consciously, the rune magician actively participates in the evolution
and restructuring of the cosmos.

"The runes are the keys to the reception, absorption and projection of these
forces. Their first effect is on the transformation and healing of the individual..."

Edred Thorsson, Rune Might: Secret Practices of the German Rune Magicians

The above paragraphs are the merest introduction to the art of stadhagaldr.
Before attempting any of the runic yoga postures, you are encouraged to learn
more. The would-be rune magician is cautioned because wrongly prepared
magical formali and sigels can have a deleterious effect. Heed the words of Odin,
the High One, as recorded in the Hávamál.
Know how to cut them, know how to read them,
Know how to stain them, know how to prove them,
Know how to evoke them, know how to score them,
Know how to send them, know how to send them.

Better not to ask than to over-pledge

As a gift that demands a gift.
Better not to send
Than to slay too many.

Egil's Saga adds another warning:

Runes shall a man not score,

Save he can well to read them
That many a man betideth,
On a mirk stave to stumble.

With that said, and an admonishment to study further before attempting

stadhagaldr (or any other form of rune magic), here are the runic yoga postures
of the Elder Futhark.
Stáv is a Nordic style of martial arts based upon runic postures, using the 16
runes of the Younger Futhark Each of the runes can be found within the Stáv
symbol above.

"Stáv (pronounced st-arv) is a traditional European system which is designed to

improve the mind body and spirit. It has been maintained and developed for over
44 generations by the Norwegian Hafskjold family.

"Although based on an ancient philosophy, Stáv is a dynamic and evolving system

that can be adapted to meet the requirements of the individual in today's world.
The principles have now been made available to a wider audience in order to
preserve and enhance the system for future generations". by Mark Alex Pidd Stáv
- Tradtional European Philosophy

"[A] recent discussion on the origins of the term Stáv has been interesting and no
doubt for some people confusing, so here goes with an attempt to explain things -
I trust Ivar will correct any errors I may make here. Ivar's family, the Hafskjolds /
Hosling, have practiced a martial art for as long as anyone can remember. This
martial art centers around the use of the staff - in Norwegian, the "Stáv". The
weapon is used to teach combat principals in general (thus methods for both the
use of all / any weapons and for unarmed combat are drawn from staff-work).

"This martial art has, for want of a better term, always been referred to as simply
"Stáv" within the family. However, as most of you will be aware, there is rather
more to the Hafskjold's martial art than just weapons play. The basis of the
martial art is the use of five principals which are related to the five "classes"
(Trel, Karl, Herse, Jarl and Könge) and five elements (Earth, Water, Fire, Ice and
Wind) but in addition to this the use of sixteen postures and associated breathing
techniques and "incantations" (called "galdor"). The sixteen postures are used to
make the body form the shape of the 16 runes of the futhark (in the variation
used by the Hosling). When a rune is formed, be it carved in wood, written on
paper, or formed with the body, it is both the rune itself (the "mystery") and a
symbolic depiction of the rune - a rune-stáve.

"Simply, a "Stáv" is thus another way of saying "rune" and to practice Stáv is also
to use the runes. This is at once a simple pun allowing one for example to infer
the practice of either staff-fighting (which was publicly acceptable in Christian
Norway) but also the use of runes (which was not). To those unfamiliar with the
Stáv martial art it may seem like suggesting that staff-fighting and the use of
runes is an awkward combination, however, the martial aspect of Stáv and the
runic philosophy which informs the art are inseparable - no doubt having
influenced each other to a great extent within the Hafskjold family.

"However, the Hafskjold tradition is somewhat wider than just a martial art, or for
that matter the use of runes. The Hafskjolds also engaged in other activities such
as herbalism and the practice of seid - it is my understanding that while these are
traditional within the family such arts were not originally referred to as "Stáv" (for
example, in the Hafskjold tradition seid has just about nothing to do with the
runes and is a very different phenomenon).

"When Ivar first began to teach outside his family he referred to the tradition he
was teaching as "Stáv". Initially he basically taught weapons work, concentrating
at first on the staff, as well as the use of the runic postures. To those of us that
expressed our interests in such things he also passed on his knowledge of seid
and various other activities. Lacking any specific traditional name for the practices
in general employed by his family, it became standard for us to refer to
everything in the Hafskjold tradition generically as "Stáv". In this sense Ivar (and
his students) are indeed responsible for coining the term "Stáv" as a way of
describing the WHOLE of the tradition, but we in no way invented the term itself,
which is indeed traditional (albeit a bit more specific).

"Things have become even more complicated in that having used the term Stáv
to refer to diverse practices within the Hafskjold tradition, the term Stáv has also
been used (and here I am as guilty as anyone) as a generic term to refer to what
others might choose to call "Northern Tradition" or "Asatru" or "Nordic Pagan
Philosophy" etc. I'm quite happy for anyone to state that this is a misnomer, and
at one level it is (if we define Stáv as either a staff-fighting system based on the
runes or as the Hafskjold tradition as a whole then anything beyond that is not
Stáv) however, it is as valid a term as describing Native American traditions as
"Shamanism" or all Chinese martial arts as "Kung Fu" - a definition that is at a
precise level inaccurate but describes things in a way so that people generally get
the gist.

"Of course this has in turn meant that in order to describe specifically the Stáv
martial art some of us tend to now call it "The Stáv Martial Art" rather than just
Stáv so as to avoid confusing a feature of the martial art with Stáv (the whole
tradition) as a whole. And in turn, if one uses the term Stáv generically to mean
something like "Norse Pagan Culture" one then finds oneself almost obliged to
refer to the Hafskjold tradition as "Hafskjold Stáv" to distinguish it from, say,
Icelandic runic traditions. I hope this goes some way to clearing things up a little
but please post any queries.

In a sense, it is accurate to say that Stáv is both the term always used by the
Hafskjold family and also that it is a modern invention - the point being that what
has altered is the meaning behind the term not the term itself. Certainly the term
Stáv was in use by the Hafskjold family before Ivar started to teach outside the
family and it is referred to in the Hafskjold family's traditional poem which
describes the activities that should be undertaken by. "Heimdall's Sons" (for
which you can read either the Hosling, who via the Möre line, claim descent from
Heimdallr; or the whole of mankind as Heimdallr / Rígr is said to have fathered all
the classes of humans)." by Shaun Brassfield-Thorpe
January 24, 2000, Stáv-web e-Group, a subscription mailing list.

Stáv is a 1500 year old (living) runic tradition that has been preserved in Norway
by the Hafskjold family. Stáv contains many aspects, including healings arts. Stáv
Healing contains the use of postures, breath techniques, herbalism, joint
manipulation, massage, counseling (via the runes) and many other aspects.

The Stáv Seid Circle is devoted to practicing Seid and is a part of the Stáv
Association. Stáv, a 1500 year old (living) runic tradition has been preserved in
Norway by the Hafskjold family. Seid is basically a form of Witchcraft or
Shamanism, as practiced by the Nordic peoples.

Stáv Index - A site dedicated to Stáv, especially the martial arts, runic and craft
aspects. "Stáv is a Northern European mind, body and sprit system. The basis of
Stáv is Runes, specifically the Danish or Younger Futhork. There are several
aspects to Stáv, which can be equated to other better-known systems. The first
aspect is the stances, these are at the core of Stáv; they are the embodiment of
the runes on which they are based. The stances bring many benefits including low
impact exercises, promoting healthy natural breathing, improved posture and
relaxation. In addition to the physical benefits the stances promote the flow of
megin (life force). In this aspect Stáv is a lot like Tai Chi. As well as the stances
Stáv also includes a martial art aspect and a healing aspect but also many other
aspects. Stáv is not only all of these but it is also a way of life and outlook.

"The stances have many benefits, many of which are only revealed once the
stances have been performed regularly over a period of time. Two direct and
almost immediate benefits can be obtained from the stances.

• The first is that they exercise the body gently and without pressure. They
are very low impact exercises which can be performed no matter what your
age or ability. The stances can be modified to compensate for injury and
disability in order to gain the maximum benefit from them.
• The second is that they promote complete breathing using the whole of the
lungs. This has shown to be beneficial to asthma and other respiratory
ailment sufferers.

"Regular practice of the stances brings other benefits including improved body
posture, firmer stomach muscles and increased flexibility. Indeed those suffering
from injury, stiffness in the joints and other restrictions to their movement can
gain increased mobility and suppleness from performing the stances on a regular
basis. The stances can also be a form of moving meditation which is useful for
relaxation and in relieving stress and tension." By Phillip Brough.

Stav International - Heimbu - Beverly, East Yorkshire, England. "This site is the
official official site for Ivar Hafskjold, 44th generation heir of the Hafskjold family
tradition of Stav. Instructors of Stav as recognized by Ivar are listed here, as are
links to all recognized Stav websites. "

Stav - Einherjar Vé, Hull, England. "This site is all about the traditional European
philosophy of Stav, it's practice, teaching and development. Stav has been
described as European TaiChi and Viking KungFu. While these descriptions are
intended to be tongue in cheek they perhaps give a taste of what can be gained.
The core of Stav is 16 stances or body postures. These are combined with
breathing exercises to give gentle, non-impact exercise to tone and relax. This is
where the TaiChi reference comes in. However, these stances, with the breathing
techniques, can also be combined in a martial arts aspect. This can be likened to
KungFu (the aggressive version of TaiChi). The Stav martial aspect is very
effective and again does not put excessive stress and strain on the body.""

Stav Academy - Orkney Islands. The Stav Academy is affiliated to Valgarth Hov
and is endorsed by Heimbu and Stav International.

Oxford Stav Hov - Oxford, England. The Oxford Stav Hov is a non profit making
organisation devoted to the practice and promotion of the North European Mind-
Body-Spirit system of Stav. It is run by Master Graham Butcher, a personal
student of Ivar Hafskjold, and is affiliated to Heimbu.
Stav Heimdalla Vé - Dallas Fort Worth area, Texas, USA. The Heimdalla Ve is
attached to the Valgarth Stav Hov located in Orkney Islands, under Hov Master
Shaun D. L. Brassfield-Thorpe.

Stáv Australia - "Next to the U.K. (where Ivar Hafskjold first started teaching
Stav outside of his family), Australia is one of few places that Stav has reached
and taken hold so far. Our little community is growing slowly but surely. We are
quite widespread across the country at the moment which makes us seem a little
thin on the ground. "

Berlin Stav - Berlin, Germany. In August 2001 the first Stav course was held in
Berlin. Melinda Kumbalek made contact with the Oxford Stav Hov and organised
for Graham Butcher to visit Berlin and teach a two day seminar on the 11 and 12
of August. Eleven people attended, some local to Berlin and others from
Hamburg.

Stav Marketing and Publishing - an authorised supplier of Stav literature, videos,

and training in Stav.

Stav Stances, a Beginners Guide - a downloadable booklet in pdf (Adobe Acrobat)

format for all platforms, by M.A. Pidd. "The foundation of Stáv is a set of 16
stances. These are based on runes and the system includes health, healing,
relaxation, meditation, counseling, Norse gods, myths, crafts and martial aspects
in a complete and working system."

Stav Runes Notebook, a Beginners Guide - a downloadable booklet in pdf (Adobe

Acrobat) format for all platforms, by M.A. Pidd. "At the core of Stav are 16
stances. These are the embodiment of the runes of the Younger Futhork on which
the system is based. The Runes Notebook outlines the 16 runes and gives somes
clues for their interpretation and meaning. This beginners guide explains how to
perform a rune casting (divination) and details the associations of the runes in
Stav"

Updated 8/6/02
The "rune stones" that one uses for divination are a modern invention.
Traditionally, "runteinir" (rune sticks or rune lots) used for divination were made
of wood. Now we use rune sets made of ceramic, glass, Fimo, cardstock, even
plastic. However, the best rune lots for divination are still wood, carved, blooded,
and consecrated by the person who will use them.

Real runestones were carved primarily as commemorative markers, either of

living people, or loved or respected persons who had died. They were sometimes
used as crossroad markers, or to impart messages. A great many of them were
destroyed by Christian priests and monks at the time of conversion of each
country. The priests viewed them as reminders of the pagan past. More have
been broken up for construction material by those who did not recognize their
historical significance. The present day hazard is defacement by vandals.

Carved runestones have been found primarily in Sweden, Denmark, Norway and
Iceland, with a few others scattered elsewhere. Each year one or two more rune
stones are discovered or rediscovered in Sweden.

• Sweden: 2500
Uppland: 1500
Södermanland: 500
rest of Sweden: 500
• Denmark: 200
• Norway: 100
• Iceland: 50
• England: 50
• Ukraine: 2

The map that follows shows the distribution of Viking age commemorative
inscriptions on bedrock and rocks fixed in the earth. By far the greatest number
of them are found in Oppland in eastern Sweden.
 To view more pictures of runestones, follow the links below.

Runestones and Picture Stones in Scandinavia

Pictures of runestones in northern Europe

Runes´n´ruins - a casual cultural guide to west Sweden

The Ruthwell Cross - Dumfriesshire. England.

Runic Inscriptions

The History and Magic of Runestones by KveldulfR Gundarsson

NCCH Rune Project

Runes in Bergen

Svenska Runstenar och Runinskrifter (in Swedish, but lots of pictures)

Heathen Monuments

Stonepages Guide to European Megaliths

Kalle Runristare - A genuine runestone carver from Sweden. See how a

markerstone is carved.

Halfdan's Swedish Runestones - Another runestone carver in Sweden, who will

make one to your order.

Runic Silks - Valentina Kuprina makes and sells beautiful silk scarves with designs
from actual Swedish rune stones. Photos of the original stones are also shown.
The is one of the most well-known runic picture stones in Scandinavia.

Sleipnir is a horse-like creature which conveys Odin between the realms of spirit
and matter and is symbolic of Time. Sleipnir can gallop over land, sea, or through
the air. Sleipnir has eight legs, representing eight directions and eight
dimensions. He is the child of the shape-shifting god Loki (in female form) and a
giant stallion, Svadilfari. In this depiction, he is shown with a serpent twining
between his legs, with Odin on his back, wearing a sword and holding a drinking
horn. A Valkyrie approaches to offer mead.
How did the myth of an eight-legged horse originate?

Viking horses were brought to Iceland from Norway around 900 A.D. These
horses have been maintained as a pure breed in Iceland. These unique sturdy
horses have two unusual extra gaits in addition to Walk, Trot and Canter. Tölt, a
4-beat lateral gait, also known as running walk, can be performed at any speed
and is smooth and comfortable for the rider. In Flying Pace, a 2-beat lateral gait
used for racing, the horse can reach speeds of 30 mph. An Icelandic horse in
action looks like it does have eight legs!
Several rune stones have been found in the United States, most notably the
Kensington Runestone in Minnesota and the Heavener Stone in Oklahoma.
There is considerable debate over their age and validity. The "Kensington
Runestone" is a slab of gray stone, measuring 36 inches long, 16 inches wide,
and 6 inches thick. It contains runic writing along the face of the stone and along
one edge. The stone was found by a Minnesota farmer named Olaf Ohman in
November of 1898 while a digging up a poplar tree stump on the southern slope
of a 50-foot high knoll. The stone was buried face down about six inches below
the surface, with the tree roots wrapped around it. Mr. Ohman and his sons saw
the runic letters but did not know what they were.

Unfortunately, the stone was not left in place, so they were unable to
demonstrate its obvious age from the growth pattern of the tree. The stone was
sent to the University of Minnesota and then to Chicago. It was was studied by
runic scholars, who interpreted the inscription to be an account of Norse explorers
in the 14th Century. Many authorities who have since examined the stone have
claimed it a forgery, but others are equally certain of its authenticity.

It is known King Magnus of Sweden sent that a party to Greenland in 1355. They
never returned. It is very possible that these men were from that party. The
stone bears the date of 1362. The transliteration of the text is generally accepted
as:

"Eight Goths and 22 Norwegians on a journey of exploration from Vinland very far
west. We had camp by 2 rocky islands one day's journey north from this stone.
We were out fishing one day. After we came home we found 10 men red with
blood and dead. AVM [Ave Maria] save us from evil."

The inscription along the edge of the stone says:

"Have 10 men by the sea to look after our ships 14 days' journey from this island.
Year 1362."

The stone is now in the Runestone Museum in Alexandria, Minnesota, near where
the stone was found.
Update: At a 2000 conference in St. Paul, attended by archaeologists from about
20 states and three Canadian provinces, a Minnesota geologist and a Wisconsin
chemist presented what they say is indisputable evidence that the runestone
inscription is "real" and old, probably from the 1300s. Scott Wolter, president of
American Petrographic services, is a licensed Minnesota geologist. He was
instrumental in analyzing the stone's surfaces with Barry Hanson, a chemist and
project manager for nonprofit archeology group, Archeology ITM, and Paul
Weiblen, professor emeritus in geophysics at the University of Minnesota. Weiblen
published a 45-page report on the mineralogy of the stone, and concludes that
the carvings are significantly older than 1898, when it was discovered.

Mr. Ohman and the Runestone

 Possible Viking Routes to Minnesota from Greenland:
via the Hudson Bay and the Nelson and Red Rivers
or via the St. Lawrence River and the Great Lakes.

Dr. Richard Nielsen, president of Houston Texas-based Nielsen Engineering,

studies linguistics as a hobby. His research involving 14th century legal
documents known as "Swedish Diplomas", reveals linguistic evidence linking the
writing style and expressions on the stone to the vernacular found in historical
legal documents of the period between 1355 and 1375. During the 14th century
many of the educated scribes died of the bubonic plague. Less educated writers
introduced vernacular into the legal documents during that period. Download his
74-page article in PDF format.

Thomas Reiersgord, author of The Kensington Rune Stone: Its Place in History,
believes that the "10 men red with blood", were not killed by Indians, but were
victims of the bubonic plague, carried in its incubation period from Europe, by one
or more carriers in the group. In its pneumatic form the plague spreads and kills
rapidly, the victims vomiting blood as well as covered with bloody pustules.

The "Heavener Runestone" of Oklahoma is a slab about 12 feet high, 10 feet

wide, and 16 inches thick with runic letters spelling out the word "Gaomedat". By
reversing two runes which appear to be different from the others, the inscription
becomes "Glomedal", or "Glome's Valley". It could also be rendered "G.
Nomedal". Nomedal is a Norwegian family name. Thanks to the efforts of Gloria
Farley, the area surrounding the stone is now the Heaven Rune Stone State Park.
The stone is now protected inside a building erected around it. The official theory
is that the stone was erected as a boundary marker between 600 A.D. and 900
A.D.
Old-timers related that there were many more stones in the area, but most were
destroyed by treasure hunters in the 1930s and 1940s. Neither of the Heavener
Runestones Numbers Two or Three have enough runes to render a translatable
message. In 1967, another stone was found near Ponteau, Oklahoma.

Heavener #2

The second stone, which measured 30 by 14 inches and 20 inches thick, shows
12-inch, three-pronged symbol on a stem, the runic "R". Below it on the side
surface was a small mark which later proved to be a "bindrune," or combination
of two runes. This stone is called "Heavener Runestone Number Two.

Inscription on Heavener #3

On Heavener Three an "X," a "turkey track," and an arrow shape: the runes for
"G," "R," and "T," respectively. The letters, 6 to 9 inches tall, appear in a
triangular pattern on a stone 5 1/2 feet long. Neither of the Heavener Runestones
Numbers Two or Three have enough runes to render a translatable message.
 Poteau Stone

The Poteau stone, found by schoolboys in 1967, is 15 inches long. There are
seven characters in a straight line, l 1/2 to 2 inches high. The runes showed very
plainly because the bottom of the grooves were in a lighter colored layer of the
stone, while the surface was dark. Tool marks in the grooves showed that the
letters had been made with a punch, like the Heavener Runestone. Four of the
runes are duplicates of those on the Heavener Runestone, and three seemed to
be variants of others on it. From the site of the Poteau stone, the Heavener
Runestone on the side of Poteau Mountain lies about 10 miles to the southeast.
The original sties of Heavener Runestones Numbers Two and Three fall in a line
between them.

There are several more theories regarding the Heavener stones. In 1967, Alf
Monge, a former US Army cryptographer asserted that the symbols are a runic
puzzle, indicating a date, equivalent to November 11, 1012, St. Martin's Day, on
our calendar. According to Monge, all of the cryptic runic messages in North
American and those found in Stave Churches in Norway, are deciphered as dates
of church holidays. He feels there is evidence that the creator of this puzzle and
others found in North America was Eirik Gnupsson, known as Henricus, who was
made Bishop of Greenland in 1112. Henricus was believed to have made several
trips to Vinland and farther inland. Monge says Henricus left seven runic puzzles
including the Kensington Rune Stone, the Heavener Rune Stone and the Spirit
Pond Rune Stone. This is discussed in two books by O.G. Landsverk: Runic
Records of the Norsemen in America, Erik J Friis Publisher, 1974, and Ancient
Norse Messages on American Stones, Norseman Press, 1969., and in Earl
Syversen's Norse Runic Inscriptions: with their long-forgotten cryptography, Vine
Hill Press.

Monge's solution to the Poteau inscription is another date, November 11, 1017
A.D., exactly five years later than the date he said was on the Heavener
Runestone. The seventh symbol on the Poteau Runestone is not in the standard
runic alphabets but was a runic symbol for the numeral 17.

The early Norse calendar is based upon a cycle of 19 days, or Golden Numbers.
The Younger Futhark was used to number those days. There are, of course, only
16 staves in the Younger Futhark, so three new symbols were devised to
represent 17, 18, and 19.
Yet another stone was found in Shawnee, Oklahoma. Its five runes, all from the
24-rune Elder Futhark, spells out "MEDOK." Medok is similar to Madoc, the name
of a Welsh prince. Ancient records state that he came to America in the year 1170
A.D., then returned to Wales for ten shiploads of colonists which he led up the
Mississippi River. However, the Welsh did not use third century A.D. Norse runes
and the name Medok is not Madoc. Alf Monge studied the inscription on the
Shawnee Runestone and said it was another Norse cryptopuzzle, giving the date
November 24, 1024 A.D.

Shawnee Runestone

While agreeing that the Heavener stone bears a cryptic message, Dr. Lee
Woodward, a Sallisaw, Oklahoma minister, believes it is a monument to Rene
Robert Cavelier de la Salle, a French explorer, who was murdered in 1687.
Woodward asserts that la Salle was killed in the area of Heavener, not in East
Texas as is commonly believed. He concludes that the stone was carved by
Gemme Hiens, whom he refers to as a "German-English linguistic and artistic
genius who had been a companion of La Salle from 1684-1687... Hiens did his
monument in form of a runic riddle, not wanting all to readily recognize what he
was doing. His riddle called for identification of a 'Grandly Famous French Man
and his dates' (G. NOM E (t) DAT(es). He then cleverly answered the riddle in a
way which be very clearly seen at the monument (D' La Salle, 21 Novembre
1643-19 Mars 1687). Those are birth and death dates of La Salle." Dr Lee
Woodward's theory is explained in his book, Secret La Salle Monument and
Historical Marker,

Richard Nielsen, an American engineer and Norse scholar, feels that the runes
should be read literally, not as puzzles. He says that the second and last runes on
the Heavener Runestone, which had been considered an "A" and a "T," were
actually versions of "L," and that the seventh rune on the Poteau inscription was a
double "L" in the form of a bindrune, a combination of two runes using one
vertical stroke for a stem line. Nielsen believes that all the runes on the
Heavener, Poteau, and Shawnee inscriptions are from the Elder Futhark The
Heavener runes transliterated into "G L O M E D A L." , "Glome's Valley". The
Poteau runes read "G L O I A L L W (ALU)." He says that he found that "Gloi," is a
nickname for "Glome," thus the two stones are related to the same man. The
word "ALU" is a magical formula. This language was used around 600 A.D. and is
the key to the new dating of the Oklahoma Runestones. The stones were made,
according to Nielsen, between 600 and 900. Nielsen's essay "Early Scandinavian
Incursions Into The Western States", discusses the Kensington runestone as well
as the Heavener stone.

The Spirit Pond runestones were found in Maine in 1971. One bears a rough
map of the area, the second has runic writing on one side. On the third, there are
ten lines of runes on one side and six on the other. The inscription tells of a
sudden storm and fearful men trying to save their ship from "the foamy arms of
Aegir, angry god of the sea". This stone, too, has been called a hoax. I think that
it is reasonable that Vikings, who were known to have built a settlement in
Newfoundland, might very well have traveled south to Maine. As mentioned
above, cryptologist Alf Monge believes that the stone is genuine, but its tale is not
to be taken literally. He asserts that is a runic puzzle by Henricus, 12th century
Bishop of Greenland.

Links
For the past eight years my consuming interest has been in runes and the history
of the period during which runes were used in northern Europe, from about 200
CE to 1400 CE. During my research I discovered hundreds of websites on the
Internet related to runes--generally from a "new age" perspective. While I am
interested in the esoteric uses of runes in divination and magic, I'm even more
interested in the development of their use as writing and cultural tools.

I have spent hundreds of hours reading books and websites on the World Wide
Web. I encountered many references to a highly praised Norwegian website,
"Arild Hauge's Runes and Viking Pages", but the hyperlinks were no longer
working. I was determined to find the website if it still existed. Using HotBot, a
"search engine", I skimmed through over 800 runic website references before I
found the new URL. Arild's website is truly the most extensive I have ever seen
on the subject of runes and related history. Most of the website is written in
Norwegian, but even the smaller English section is outstanding.

Arild Hauge and I began corresponding by e-mail. I'm gratified to have been able
to assist him in translating some more of his Norwegian web pages into English.
We still have a long way to go.

Mom and I started making plans to visit our relatives in the Oslo area during
September 1998. Arild, who lives in Oslo, offered to be my guide to some of the
sites where stone picture carvings could be seen. While Sweden has thousands of
rune stones, there are relatively few in Norway. However, there are many bronze-
age and iron-age stone picture carvings.

"Helleristinger" (sometimes referred to as "Halristinger" in English archeological

texts), the ancient stone carvings, are thought to be precursors to development
of runic symbols.

The first site we saw was on a farm in Valler (i Bærum), only a few miles from
from where my relatives live. A few days later, Arild and I drove southeast of Oslo
into Østfold. Along highway 110, between Fredrikstad and Skjeberg, we stopped
to explore several marked historical sites on private land where ancient burial
mounds and stone carvings had been found.

In addition to burial mounds, I was surprised to discover that the burial sites
included "steinsetninger", stone circles much like those found in Great Britain. I
learned that there are many such stone circles in the Scandinavian countries.

A stone circle, a burial site.

Another "steinsetning" stone circle.

We also explored a large stone burial mound erected on the top of a 300 feet high
hill. The stone mound at the summit rises another 25 feet. Every one of the
thousands of heavy stones used to build the mound had to have been carried up
that hill. From this height we would have seen for miles around if there had not
been such a heavy growth of mature trees. We assume that the VIP buried here
must have been master of all that could have be seen from the hilltop.
Stone burial mound at the top of the hill.

Arild climbed to the top of the mound and took this picture looking down into the
open tomb.

At other sites we saw examples of carved picture stones. Most have been
discovered by accident. The carvings are weather-worn and faint. When
discovered, they could be observed only when the light hit them from an angle,
or by touch. Traces of red pigment were found in the chiseled areas so they have
been painted again with traditional red.
The upright sticks are vertical staves of the hull frame, not representing men, as I
had surmised.

It looks to me like there is a man overboard! Note the oval shelter on two of the
ships, and the elaborate extended prows and sterns.
There appear to be men, animals, and a bird carved on this rock. The ships are
very different, too.

Here we see what appear to be wagons as well as ships and animals. Some of the
men seem to be holding shields and weapons. The solid circles are shallow pits,
believed to be receptacles for small offerings to be laid on the stone. The lowest
"boat" in the center (below what may be a wagon) seems to have either sled
runners or outriggers. Is it a boat or a sleigh?
Note the tree. It may represent Yggdrasil, the world-tree. The ships again seem
to have outriggers, although none of the salvaged ships discovered to date have
such outriggers. The basketball-shaped figure is curious. We saw crossed sun-
circles but this is different with its two vertical lines.

Most of the carvings we saw were of ships and seafaring activities. When they
were carved the sea coast was quite near. Since the sea level has dropped as
much 200 feet since the period during which the stones were carved, one has to
wonder how many more carvings still lie buried in the soil covered hills that are
now many miles from the coast.

I was awed by these ancient sites. Why were the carvings made? Do they tell
stories of sea voyages, trade, fishing and and battles? What do the other symbols
mean? I need to get back to the books again.

I'm always looking for new websites on Vikings, Runes, and related subjects. If
you know of any I've missed, please send me the URLs! sunnyway@aol.com
The Smithsonian Institution's traveling exhibit Vikings:The North Atlantic Saga
. will be seen at museums across North America for the next two years.

EXHIBIT TOUR SCHEDULE

Washington, DC. National Museum of Natural History, April 29-August 13, 2000

New York City, American Museum of Natural History, October 21, 2000-January
20, 2001

Denver, Denver Museum of Nature and Science, March 2, 2001 - May 31, 2001

Houston, Houston Museum of Natural Science, July 13-October 14, 2001

Los Angeles, Natural History Museum of Los Angeles County, November 23,
2001-March 16, 2002

Ottawa/Hull, Canadian Museum of Civilization, May 16-October 14, 2002

Q: How dad the Vikings communicate with one another?

A: By Norse code.
NASA Procedure for Viking Raids This is a hoot!
Since the decline of the Carolingian Empire in the 10th century, Building 245 of
the NASA Ames Research Center has been subject to periodic raids by Viking
marauders. These marauders generally attack in search of gold, religious icons,
and other forms of plunder. The NASA Ames Barbarian Affairs Office has
established the following procedures for defense against Viking raids...more
 by Ingeborg Svea Norden (runelady@worldnet.att.net )
Visit her website Non-Odinist Rune Seekers

1. Does the author stick to the traditional order of the runes and use only
historically attested symbols? (Anyone who insists that a "blank rune" or the
"uthark" ordering is valid flunks this test.)

2. Does the author support his opinions with Germanic historical and mythical
texts -- not relying on outside traditions or personal revelations too heavily?
(People who put runes on Native American medicine wheels or the Qabalistic Tree
of Life flunk this test. So does anyone who interprets the runes largely through
magical experiments, with no real academic support.)

3. Does the author use the same language for rune names throughout the book?
(Calling one rune by its Norse name and the next by its Anglo-Saxon name is bad
linguistics, and probably means that the other facts are just as poorly
researched.)
4. Does the author distort the meanings of the runes to fit a personal agenda?
(An ultra-feminist author trying to eliminate all male references from the runes
would flunk this test.)

Here are the books I recommend for beginners.

Peschel, Lisa A.: Practical Guide to The Runes, Llewellyn Publications,

St. Paul, ISBN 0-87542-593-3. A cheap paperback, but relatively solid
rune-lore except for including the blank rune. Ignore that part!

or
King, Bernard: New Perspectives: Runes, 2000, ISBN: 1862047626

or

King, Bernard: The Way of the Runes, Thorsons, 2002, ISBN

00713603x. This is a reprise of his earlier book, The Elements of the
Runes, 1997, Element Books, London and Rockport, ME. ISBN
1862040370. One of the more competent recent books on runes.

or
Aswynn, Freyja: Principles of Runes, Thorsons Publ, 2000,
ISBN=0722538839.

or

Pennick, Nigel: The Complete Illustrated Guide to the Runes, 1999,

Element; ISBN: 1862041008

or

Thorsson, Edred: Futhark: A Handbook of Rune Magic. Samuel Weiser

Inc. York Beach Maine, 03910, 1984, ISBN 0-87728-548-9. This one is
geared to a higher level than At the Well of Wyrd.

or
Thorsson, Edred: Runelore: A Handbook of Esoteric Runology. Samuel
Weiser Inc. York Beach Maine, 03910, ISBN 0-87728-667-1. I believe
that this is Thorsson's best book on runes and rune magick. It's the one
I refer to most often.
To see more books on runes, click here.

These should keep you busy for a while. I do not recommend Ralph Blum's Book
of Runes, Healing Runes, or Serenity Runes, which are commonly available and
come with ceramic rune sets. In my opinion, these books are not always
accurate, and are shallow and disappointing. Rune sets are available from other
sources or you can make your own.

If you are serious about studying runelore, an extensive bibliography is posted in

four parts. I've located sources for the majority of the texts. Both browsers and
scholars will find value here.

Runes, Runelore and Magick

Norse/Teutonic History, Culture and Language
Norse/Teutonic Mythology
Norse/Teutonic Sagas and Literature

You can buy any of the books above by clicking on its highlighted title. You will be connected to the
Amazon.com bookstore where you can order at discounted prices. Occasionally you can find them
in a big bookstore like Barnes & Nobles. You may also find used copies on Amazon.com,
eBay.com, or Half.com.

If the title is hyperlinked, the book can be ordered from Amazon.com. Click on the
hyperlinked title to be taken to Amazon.com. When possible, I've identified other sources,
such as Rûna-Raven Press or Anglo-Saxon Books. I've found used copies on eBay,
Half.com , Abebooks.com and Amazon.com . The older ones may be available in a large
public or university library.

It has been brought to my attention that my bibliographies have been extracted verbatim by
lazy college students, for use in their own term papers. Of course, it doesn't fool anyone.
However, to make it a teeny bit more difficult, I've removed the publication data. They can still
copy, but they'll have to do a bit more work. One does have to wonder if they've also copied
the term papers.

Runes: The Secrets of the Stones (Ancient Wisdom for the New Age Series)
ISBN=1853689483.

Runes: The Secrets of the

Stones

Acarti, Kristyna: Runes for Beginners . ISBN=0340737530.. Not recommended.

Anderson, Lady Katherine: Runes on the Run Card Deck. Paragon Publishing, 1998.ISBN =
0965671909. The cards are printed with rune meanings, so one does not have to refer to a
book while doing a reading. Way cool! Recommended for beginners. If not available on
Amazon, there is a link to the publisher on my commercial links page.

Andersson, Anders: Runes: The Secrets of the Stones ISBN= 1853689483.

Antonsen, Elmer: A Concise Grammar of the Older Runic Inscriptions . M. Niemeyer, ISBN=
3484600527.

Antonsen, Elmer: "Linguistics and Politics in the 19th Century: the Case of the 15th Rune",
University of Michigan, 1980

Antonsen, Elmer: Runes and Germanic Linguistics (Trends in Linguistics. Studies and
Monographs, ISBN= .3110174626.

Antonsen, Elmer and Hans Henrich Hock (ed) : Staefcraeft : Studies in Germanic Linguistics :
Selected Papers from the First and the Second Symposium on Germanic Linguistics ISBN=
1556191340.

Aswynn, Freya: Leaves of Yggdrasil: a Synthesis of Runes, Gods, Magic, Feminine Mysteries
and Folklore . ISBN=0875420249. An interesting book on runic magic written from a feminine
perspective. Influenced by Wicca and Crowley, but worthy of study. Out of print, but you may
find a used copy. The second edition has a new title, Northern Mysteries and Magic.
Recommended..
 Leaves of Yggdrasil:

Freya Aswynn

Aswynn, Freya: Northern Mysteries and Magic : Runes, Gods, and Feminine Powers , ISBN =
1567180477. This is the second edition of Leaves of Yggdrasil. As a bonus, this book
contains a eerie CD of rune sounds, "Songs of Yggdrasil". Recommended..

Northern Mysteries and

Magic

Freya Aswynn

Aswynn, Freyja: Principles of Runes, ISBN=0.722538839 This volume is geared to beginners,

while Leaves of Yggdrasil and Northen Mysteries presume that the reader some prior
knowledge of Asatru and Runes. Recommended..
 Principles of Runes,

Freya Aswynn

Aswynn, Freyja: Songs of Yggdrasil : Shamanic Chants from the Northern Mysteries, Audio
CD, ISBN: 0875420230 Very eerie..."Haaaagggaaaalllllaaaazzzzzz!" The CD is also included
free with the purchase of the book Northern Mysteries and Magic :.

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Aswynn, Freya and King, Bernard: Runes & The Northern Mysteries Correspondence Course.
The supervised course consists 12 lessons, each lesson taking approximately one to two
months Available from Aswynn's website.

Atwater, P.M.H: Goddess Runes : A Comprehensive Guide to Casting and Divination With
One of the Oldest Known Rune Sets ., ISBN=0380782928.. The runes she uses are not from
one of the Futharks recognized by most rune users. Not recommended.

Atwater, P.M.H: The Magickal Language of Runes . ISBN=093968070X.

Baggot, Andy, Terry Hewitt: Runes : Casting Runes for Divination, Protection, Healing and
Understanding . ISBN= 1859678998 . The title is longer than the book, 64 pages.

Runes : Casting Runes for

Divination, Protection,
Healing and Understanding

Andy Baggot

Barnes, Cheryl: A Guide to Odin's Rune Cards . Narada Media, Milwaukee, WI , 1995,
ISBN= 0934245355. Somewhat simplistic guide to the runes.
Barnes, Cheryl: Odin's Rune Cards, Narada Media, Milwaukee, WI , 1995,
ISBN=0934245347. A colorful set of runic cards. I like it better than Tyson's and Blum's cards.
Hard to find.

Barnes, Michael P.: The Runic Inscriptions of Maeshowe, Orkney. Institutionen for nordiska
sprak, Uppsala universitet, (Uppsala), 1994.

Barnes, Michael P.: The Runic Inscriptions of Viking Age Dublin ISBN= 1874045429.

Barrett, Clive: The Norse Tarot.ISBN = 0850307260. Out of print, but sometines there are
used copies available. This tarot deck, which uses the Norse gods and goddesses for the
major arcana, is getting hard to find. It's out of print, but you may still be able to find it on a
back shelf in a bookstore. I like it for its artistic value and the representation of the gods. Only
21 cards bear rune sigels so it's not much use as a rune deck.

The Norse Tarot.

Clive: Barrett

Barrett, David V: Runes ISBN=0789403102, .ISBN:075130221, ISBN=0880799781 A tiny

(61 pages), colorful hardcover which gives a very brief introduction to the runes, their history,
and uses. Useful for explaining to your friends what runes are all about.

Runes

David Barrett
Bergmann, Gudrún G. and Ólafur G. Gudlaugsson: Viking Cards: The Heritage of the North,.
ISBN: 0880792396. Color illustrated cards. A 32 card deck and accompanying book that
details the guidance of the pagan gods Ódinn, Thór, Freyja and Forseti. Hard to find.

Blaine, Jenny: Nine Worlds of Seid-Magic: Ecstasy and Neo-Shamanism in North European
Paganism, ISBN: 0415256518. A case-study of Northern European shamanistic practice, or
seidr, explores the way in which the ancient Norse belief systems evoked in the Icelandic
Sagas and Eddas have been rediscovered and reinvented by groups in Europe and North
America. Highly recommended.

Nine Worlds of Seid

Jenny Blaine

Blegen, Theodore C.: Kensington Rune Stone : New Light on an Old Riddle .
ISBN=0873510445.

Blum, Ralph:Audio Companion to the Book of Runes . Audio tape, 1988, ISBN=0940687518.

Blum, Ralph and Susan Loughan: Healing Runes: Tools for the Recovery of Body, Mind,
Heart and Soul . SBN=0312135076. Also includes a set of ceramic runes . Not much different
from his previous book The Book of Runes. All of Bum's books are shallow and historically
inaccurate. Neither is recommended.
 Healing Runes:

Ralph Blumb

Blum, Ralph: Rune Play : A Seasonal Record Book With Twelve New Techniques for
RuneCasting . ISBN=0312051506. It's a workbook for recording one's runecasting and
suggests a number of layouts that can be used. This is the only Blum book that has my
recommendation.

Rune Play

Ralph Blumb

Blum, Ralph: The Book of Rune Cards: Ancient Wisdom for the New Millenium .
ISBN=0312169922. The runes seem to take a lesser role in the symbology of the cards.
They're small and almost hidden in the colorful pictures . Not recommended.

Blum, Ralph: The Book of Rune Cards: Sacred Play for Self Discovery (Companion Volume
to the Book of Runes) . ISBN: 0312034237. Same as the preceding. The runes seem to take
a lesser role in the symbology of the cards. They're small and almost hidden in the colorful
pictures . Not recommended..
 The Book of Rune Cards:

Ralph Blum

Blum, Ralph: The New Book of Runes Set . ISBN= 0880795034. Includes a set of ceramic
runes pieces. All of Bum's books are shallow and historically inaccurate.. Not recommended.

The New Book of Runes Set

Ralph Blum

Blum, Ralph: The Serenity Runes,. ISBN: 0312193297..Comes with a set of cheap-looking
plastic "amethyst" pebbles inscribed with runes. All of Bum's books are shallow and
historically inaccurate. Not recommended.

The Serenity Runes,

Relph Blum

Bridgehead, Jason, et al; Cox, Stephen B.: Rune Sex Gymnastics: Body Work for Sportsmen
and Magickians . ISBN=1872543618.

Brodeur, Arthur Gilchrist: The Riddle of the Runes ., ISBN:= 0883059215.

Butterick, George: Rune Power . ISBN= 0961060409.

Clark, Anthony with Tony Willis: The Aquarian Rune Pack . ISBN= 0850306035. Not
recommended. New Age tripe.

Conway, D.J.: Norse Magic. ISBN=087421377. This is actually a book of Wiccan ritual in
which the names of Norse deities have been substituted. A wee bit of plagerism and a lot of
hooey. Not recommended.

Norse Magic.

D.J. Conway

Cooper, D. Jason: Esoteric Rune Magic :The Elder Futhark in Magic, Astral Projection and
Spiritual Development., ISBN=1567181740. In addition to rune interpretations Cooper gives a
interesting discussion of runic meditations and astral projection, which is fundamental to
seithr. Good discussion of the aettir. Also suggests a ritual order of cutting and painting
strokes. This is one of my favorite rune books. Highly recommended.

Esoteric Rune Magi

D.Jason Cooper

Cooper, D. Jason: Rune Stones: A Comprehensive Introduction to the Art of Runecraft.

SBN=1855380269.

Cooper, D. Jason: Using the Runes: A Comprehensive Introduction to the Art of Runecraft.,
ISBN=0850305683. A companion to Esoteric Rune Magic, designed to be an introduction to
the general field of the runes and Germanic paganism. Uses the Anglo-Saxon Futhark. Out of
print, hard to find.
 Using the Runes:

D.Jason Cooper

Cox, Stephen: Baelder's Book of Runic Guidance III: The 3rd Runic Revival ,
ISBN=1872543707.[Volumes I and II by Garth Kelston.]

Cravens, Dusty: Runic Geomancy, Flora and Company, Albuquerque, 1989.

Delrolez, R.: Runica Manuscripta: the English Tradition, Brugge: Tempel, 1954

Dolphin, Deon: Rune Magic: Runes as a Tool for Personal Transformation .

ISBN=0809561271. Huh? He refers to them as Celtic runes. The Celts didn't use runes. Not
recommended..

Duane, Catherine J. and Orla Duane: Runes (The 'Pocket Prophecy' Series).
ISBN=1862041334. Hardcover, only 64 pages.

Runes

Catherine Duane

Earth Gypsy: Rune Rythms: A Divination System for Women, Earth Gypsy,
ISBN=0964725703

Eason, Cassandra: Rune Divination for Today's Woman, ISBN=0572018134. Uses the Anglo-
Saxon Futhorc, including the "extra" runes Ac, Aesc, Yr, Ior, and Ear. Modern interprettaions
unrelated to any historical tradition. Not recommended..

Elliott, Ralph W.V.: Runes, an Introduction , ISBN=0312034911. An academic study of the

runes, especially the Anglo-Saxon Futhorc. Also discusses the Younger Futhark. Highly
recommended but hard to find.. Out of print but you might find an [expensive] used copy.
Emmer, Susan Catlin: Lady of the Northern Light, a Feminist Guide to the Runes, ISBN=
0895946297. In her effort to display the feminsit aspect, she takes liberties with tradition and
history. Not recommended\.

Emmer, Susan Gitlin: Runes: Signs of the Goddess - A Woman's Guide . ISBN=0285631977

Erikson, Olof: Rune Stones . Edition Erikson, ISBN: 9188184013.

Flom, George Tobias. The Kensington Rune Stone: An Address. Springfield; Phillips Bros.,
1910.

Flowers, Stephen E. (Edred Thorsson): Black Runa, Rûna-Raven Press. Available from
Rûna-Raven Press, P.O.Box 557, Smithville, TX 78957 Click here for books by Edred
Thorsson a/k/a Stephen Flowers

Flowers, Stephen Edred (Edred Thorsson): Runamal I, Rûna-Raven Press. Available

from Rûna-Raven Press, PO Box 557, Smithville, TX 78957. The title means "Sayings of the
Rune." This is a compilation of 11 essays based on a series of talks given by Edred over the
course of the spring and summer of 1991. The work is a study in the operative formula hidden
within the present Runic stream. Most of the contents of these essays have, until now, only
been available as oral teachings.

Flowers, Stephen (Edred Thorsson): A Concise Edition of the Old English Runic Inscriptions.
Available from Rûna-Raven Press , PO Box 557, Smithville, TX 78957. The entire corpus of
approximately eighty Old English runic inscriptions are placed together in one easily
accessible volume. Each entry includes the runic shapes, transcription and translation of the
text. This work is essential for all those interested in Anglo-Saxon studies.

Flowers, Stephen (Edred Thorsson): The Galdrabok, an Icelandic Grimoire.

ISBN=087728685X. Also available from Rûna-Raven Press, PO Box 557, Smithville, TX
78957. A translation of an authentic medieval Icelandic grimoire and miscellaneous spells.
The history and translator's notes sections contain much valuable information. I find it
indispensable. Highly recommended for the serious rune user.

The Galdrabok,

Stephen Flowers
Flowers, Stephen (Edred Thorsson): Runes and Magic : Magical Formulaic Elements in Older
Runic Tradition (American United Studies, Series I : Germanic Languages and Literature,
Vol.). Peter Lang, New York, 1986, ISBN=0820403334. Also try Rûna-Raven Press, PO Box
557, Smithville, TX 78957. Theoretical introduction and analysis of rune magic. This was
Flowers' doctoral disertation. It's very dry, but a seminal work in rune magic. OUT OF PRINT
but you can occasionally find a used copy.

Fries, Jan: Helrunar; a Manual of Rune Magick, ISBN=1869928199. This book is a manual
of magick based upon the arcane symbolism and secret techniques of the runes. While it is
criticized for its ceremonial magic influence, I find it useful. and recommend it.

Helrunar;

Jan Fries

Fries, Jan: Seidways: Shaking, Swaying and Serpent Mysteries, ISBN=1869928369. A study
of magical trance and possession techniques. The book provides a survey of the
manifestation of this powerful technique through several related magical traditions -
shamanisn, mesmerism, draconian cults and the nightside of European paganism.. The book
was written before Seid became well-known and was publiished earlier under a different title..
It contains very little about seid, so I can't recommend it.
 Seidways

Jan Fries

Fries, Jan: Visual Magick, Mandrake, ISBN=18699281807. Visual Magick aims to build
vision, imagination, and creative magick. It shows how magicians, witches, artists and
therapists can improve visionary abilities, enhance imagination, activate the inner senses, and
discover new modes of Trance awareness. Note that this book is not about runes, but listed
here as a companion to Fries' other books.

Glass-Koentop, Pattalee: The Magic in Stones . ISBN=0875422721.

Grattan, J.H.G.; & Singer S.: Anglo-Saxon Magic and Medicine : illustrated specially from the
semi-pagan text "Lacnunga". ISBN=0848208552.

Griffiths, Bill: Aspects of Anglo-Saxon Magic, ISBN=1898281157. Also available from Anglo-
Saxon Books, 25 Malpas Drive, Pinner, Middlesex, HA5, 1DQ England . In pursuit of a better
understanding of Anglo-Saxon magic, a wide range of topics and texts are examined in this
book, challenging stereotyped images of the past and its beliefs. Texts are printed in their
original language (e.g. Old English, Icelandic, Latin) with New English translations.

Grimnisson, Ruarik: Rune Rede: Wisdom & Magic For The Life Journey. ISBN= 186163126X
"Ten years of research went into this study of traditional Rune lore." Recommended, but hard
to find.

Gundarsson, Kveldulfr: Crystals and Runes, (privately published, 1988) I would love to find a
copy of this.

Gundarsson, Kveldulfr: Teutonic Magic: the Magical and Spiritual Practices of the Germanic
People . ISBN=0875422608. This book is primarily concerned with the magical and divinatory
uses of runes, but also provides some information on cosmology, religion and mythology..
Recommended. Out of print but sometimes availaible on Amazon.com.
 Teutonic Magic

Kveldulfr Gundarsson,

Gundarsson, Kveldulfr, Teutonic Religion, ISBN+ 0875422608 . Out of print, but highly
regarded. Sometimes available on Amazon.com or you may be able to find a used copy..
Recommended. Out of print but sometimes availaible on Amazon.com.

Teutonic Religion

Kveldulfr Gundarsson,

Haigh, D.H.: The Runic Monuments of Northumbria, Sheffield, 1870

Hall, Robert Anderson: The Kensington Rune-Stone: Authentic and Important , A Critical
Edition (, ISBN= 0933104316..

Hall, Robert Anderson: The Kensington Rune-Stone is Genuine , ISBN=0917496213.

Halsall, Maureen: The Old English Rune Poem: A Critical Edition . ISBN=0802054773.

Hanson, Barry: Kensington Runestone--A Defense of Olof Ohman, The Accused Forger.
Includes articles written by linguist Richard Nielsen and minerology explanations of recent
runestone testing.

Harland, John: "On Clog Almanacs, or Rune Stocks", The Reliquary, London, 1865

Harleston, Cheryl: The Viking Runes: A Personal Experience, Private Edition, Mexico. In
Spanish or English, includes set of handmade runes. Available from Lakota
Haindl , Hermann and Nigel Pennick: Haindl Rune Oracle Deck and Book Set .
ISBN=1572810300.

Herbert, Kathleen: Spellcraft: Old English Heroic Legends, ISBN= 0951620991.

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Holand, Hjalmar: : The Kensington Rune Stone: The Oldest Native Document of American
History, Ephriam, WI: Private Printing, 1919.

Holand, Hjalmar R.: The Kensington Stone: A Study in Pre-Columbian American History. ,
Ephriam, WI: Private Printing, 1932.

Homsn, Katherine: Scandinavian Runic Inscriptions in the British Isles: Their Historical
Context ) ISBN: 8251912520 .

Houk, Tina: Knowledge from the sacred tree : runes, images and shapes of energy : text and
personal workbook. ISBN=1885963009.

Howard, Michael: The Magic of the Runes: Their Origins and Occult Power , ISBN=
1855380137.

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Howard, Michael: Mysteries of the Runes. ISBN= 1898307075.

Howard, Michael: The Runes and Other Magical Alphabets . ISBN= 0850302447.

Howard, Michael: Understanding Runes: Their Origins and Magical Power,ISBN=

1855380137.

Understanding Runes

Michael Howard

Howard, Michael: Wisdom of the Runes, ISBN= 0091599113.

Igoos Staff (ed.): Saxon Northumbrian Runes: Runic Grimoire 1474 . Intl Guild on Occult
Sciences Research Society, Scientists of New Atlantis, 1994. Palm Springs, CA, U.S.A.:
ISBN=1571790314..

Jacobson, Jennifer and Emily Herman: Stones from the Muse: Runes for the Creative
Process , ISBN=0684839555.. These are not the runes of the familiar futharks. Not
recommended..

Jansson, Sven B.F. (tr. Peter G. Foote): The Runes of Sweden (Runinskrifter i Sverige), P.A.
Norstedtand Sonnors Forlag, Stockholm, 1962; 1987. ISBN= 917844067X. Discusses the
Younger Futhark.

Johansson, Jens and Garth Kelston:The Runes: An Introduction, Coxland P, 1994,

ISBN=1872543901. A brief guide to the development of the runes and the different runic
systems including Kortkvistrunes (short-twig runes), Hälsingerrunes with concise attributions
and historical background. The authors have an outlook on the runes as an evolving magick.
Includes an introduction to divination..

Johnson, Paul, Runic Inscriptions in Great Britain, ISBN=1902418069. Only 58 pages long,
but contains wonderful etchings of runic artifacts, and a new translastion of the Old English
Rune Poem. Recommended, but hard to find. Look for a used copy.

Jones, Kelvin and Debbie Jones (illustrator): Runes, A Practical Guide, ISBN= 0952016648.

Kaser, R.T.: Runes in 10 Minutes, ISBN= 0380776057. A dreadful book, but if the idea using
Scrabble tiles instead of runes appeals to you, hey, go for it. Not recommended.
 Runes in 10 Minutes,

R.T. Kaser

Kaufmann, Ronald: Rune Stones for New Ages: the Lost 13 Runes. ISBM=0685511618.

Kieckhefer, Richard. Magic in the Middle Ages. ISBN:= 0521312027. Covering the years c.
500 to 1500, with a chapter on antiquity, it investigates the way magic relates to the many
other cultural forms of the time, such as religion and science, literature and art. tThe author
shows how magic serves as a point of contact between the popular and elite classes, how the
reality of magical beliefs is reflected in the fiction of the medieval literature, and how the
persecution of magic and witchcraft led to changes in the law.

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Kieckhefer, Richard. : Forbidden Rites: a Necromancer's Manual of the Fifteenth Century,

ISBN= 0271017511. A general introduction to medieval magic, containing a little-known
handbook from the late Middle Ages, preserved in the Bavarian State Library in Munich.

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Kelston, Garth: Runic Correspondances - (Baelder's Book of Runic Guidance IV) . Order of
the Jarls of Baelder, ISBN=1872543553. Thirty-eight runes are considered in terms of their
importance and presencing the Western psyche: rune as magick and an evolving cosmic key;
history and development of the runes; their mystery and usage among the tribes; outline of
the major futharks; aspects of divination and other practices; uses and applications in society.

Kelston, Garth: Baelder's Book of Runic Guidance II: A Complete Guide to the 38 Runes,
Coxland P, 1996, ISBN=1872543200. Volume 2 of 6 volume series. This deals with a detailed
study and interpretation of the 38 rune Futhark. It relates each rune to the sagas and the
ethnographic aspirations of the folk, a bridge between worlds, with spiritual and practical
insight offered. [Vol.III by Stephen Cox.]

Kemble, J.M., Griffiths, Bill (Ed.): Anglo-Saxon Runes . ISBN=0951620916. Also available
from Anglo-Saxon Books, 25 Malpas Drive, Pinner, Middlesex, HA5, 1DQ England . John. M.
Kemble's essay On Anglo-Saxon Runes first appeared in the journal Archaeologia for 1840. It
draws on the work of Wilhelm Grimm, but breaks new ground for Anglo-Saxon studies in his
survey of the Ruthwell Cross and the Cynewulf poems. Recommended. but hard to find.

King, Bernard: The Elements of the Runes, ISBN 1862040370. Out of print, but you may find
a new copy. Or, see instead, The Way of the Runes below. Recommended.

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King, Bernard: New Perspectives: Runes, ISBN=1862047626. I like King's earlier book, so
this one is a good bet, too. Recommended.

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King, Bernard: The Way of the Runes, ISBN= 000713603X. This is a reprise of his earlier
book, The Elements of the Runes,. One of the more competent recent books on runes.
Recommended.

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Knght, Sirona: The Little Giant Encyclopedia of Runes, ISBN=0806949945. This queerly
shaped little handbook is disapponting. She seems to have lifted text directly out of the books
of other authors, and made up other stuff. Not recommended.

The Little Giant

Encyclopedia of Runes,

Sirona Knght

Koch, Lauge & Norlund, Poul & Roussel ,Aage & Jonsson Finnur: Norse Ruins at Gardar. &
Rune Inscriptions from Gardar. & Report of the Geological Expedition to East Greenland
1926-1927. Kobenhavn Copenhagen C.A. Rietzel 1930.

Kossatz, Samvado Gunnar: Runes / CD-ROM, 1998. ISBN= 1577330404.

Kummer, Siegfried Adolf: Rune-Magic: Bibliotheca Runica No. 1. Rûna-Raven Press, 1993,
PO Box 557, Smithville, TX 78957. A new English translation and edition of a classic text of
the Armanen tradition originally published in German in 1933 by Krummer: Runen-Magie.It
contains original material, runic chants ("yodels"), hand postures, invocations and more. With
an introduction and textual notes by Edred Thorsson. Look for a used copy.

Landsverk, O.G.: Runic Records of the Norsemen in America , (Library of Scandinavian

Literature). Irvington Pub, 1974, ISBN= 9990069743.

Landsverk, O.G. and Monge, Alf : Norse Medieval Cryptography in Runic Carvings,
Norseman Press, Rushford, MN 1967.

Landsverk, O.G.: Ancient Norse Messages on American Stones, Norseman Press, Rushford,
MN, 1969.

Landsverk, Ole Godfred: The Kensington Rune-stone: A Reappraisal of the Circumstances

under which the Stone was Discovered, Glendale: Church Press, 1961.

Line, David and Julia: Fortune-Telling by Runes. Aquarian Press, 1984, ISBN= 085030367.
Linsell, Tony: Anglo Saxon: Mythology, Migration and Magic . ISBN=1898281092. Includes
The Anglo-Saxon Rune Poem. Under the Magic and Witchcraft headings are : Midwifery,
Soothsaying, Wortcraft or Wortcunning, Soulcraft, Lorecraft, Starcraft.

Anglo Saxon: Mythology,

Migration and Magic

Tony Linsell

Linsell, Tony: Anglo-Saxon Runes, ISBN: 0951620967 .Old English and translation with the
appropriate Rune on each page and discussion of Spiritual meaning behind this ancient
tradition.

Linsell, Tony, and Brian Partridge: Rune Cards . ISBN= 0951620975. Also available from
Anglo-Saxon Books, 25 Malpas Drive, Pinner, Middlesex, HA5, 1DQ England. There are 30
cards in this deck which uses the Anglo-Saxon Futhorc. They are fairly large, measuring 3
3/8" X 5 1/8." Each card has a very detailed black and white scene which suggests the card's
meaning. The black and white gives the deck a ruggedness representative of the spirit of the
people who used runes rather than some of the "pretty" rune decks currently on the market.

Lipari, Paul: The Mystery of Runes, ISBN=0836252241. If you are just beginning to learn the
runes, this book is the perfect size to take with you anywhere to boost your memory. It is very
simple, but it covers the basics. If you have been working with runes for a long time, you will
not find this book interesting . Not recommended.
 The Mystery of Runes

Paul Lipari

List, Guido von (Stephen E. Flowers, trans.): The Secret of the Runes. SBN=0892812079.
Also available from Rûna-Raven Press. Seminal book in the German Armanen 18 rune
tradition. With much biographical information about von List, it is almost more interesting for
its role in German occultism than for the scholarship of the thesis itself.

The Secret of the Runes

Guido von List

Click here for Part 2 of Runelore Bibliography

If the title is hyperlinked, the book can be ordered from Amazon.com. Click on the
hyperlinked title to be taken to Amazon.com. When possible, I've identified other sources,
such as Rûna-Raven Press or Anglo-Saxon Books. I've found used copies on eBay,
Half.com , Abebooks.com and Amazon.com . The older ones may be available in a large
public or university library.

It has been brought to my attention that my bibliographies have been extracted verbatim by
lazy college students, for use in their own term papers. Of course, it doesn't fool anyone.
However, to make it a teeny bit more difficult, I've removed the publication data. They can still
copy, but they'll have to do a bit more work. One does have to wonder if they've also copied
the term papers.

Fraternitas Loki: a Guide, ISBN=1872543421.

An introduction to the Order basing itself on practical, solitary work in society and the
historical implications in the Norse myths of the god Loki, harbinger of Ragnarök. Loki is a
feature of the shadow acausal forces, thus by incorporating in this sinister element via self-
overcoming in modern living can evolution of self and society be obtained. Available from
Order of the Jarls of Baelder, 60 Elmhurst Road, Reading RG1-5HY, England.

Myth and law among the Indo-Europeans; studies in Indo-European comparative mythology.
ISBN=0520015878.

Old Norse Literature and Mythology; a Symposium, ISBN=0292783868

Alexander, Marc: British Folklore, Myths and Legends, Weidenfeld and Nicolson, London,
1982

Alexander, Marc: Companion to Folklore, Myths & Legends ISBN=0750923598.

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Anderson, Rasmus B.: Norse Mythology, or, The religion of our forefathers, containing all the
myths of the Eddas, systematized and interpreted. ISBN= 0878210865.

Anderson, Rasmus B.: Viking Tales of the North. ISBN=0898759544.

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Arbman, Holger: The Vikings,

Ashworth, Leon: Gods and Goddesses of Vikings and Northlands. ISBN= 1842340417.

Auld, Richard L: "The Psychological and Mythic Unity of the God Odinn", Numen, 23;2 (1976)

Ashe, Geoffrey: Mythology of the British Isles, Methuen, London, 1990. ISBN= 0413665402.

Baldick, Julian: Homer and the Indo-Europeans: Comparing Mythologies, 1995,

ISBN=1850438315.

Barbver, Richard: Myths & Legends of the British Isles. ISBN=0851157483.

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Barrett, Clive: The Gods of Asgard, Aquarian, Wellingborough, 1989

Barrett, Clive: The Norse Tarot Pack. ISBN= 0850307929.

I found it useful, not as a tarot deck, but to help me learn and remember the personas of the
Norse gods and godesses. Minimal reference to runes.

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Barrett, Clive: The Viking Gods: Pagan Myths of Nordic Peoples. ISBN=0850307759.

Barth, Edna: Balder and the Mistletoe : A Story for the Winter Holidays. ISBN=0395289564.

Bauschatz, Paul: The Well and the Tree: World and Time in Early Germanic Culture,
University of Mass, Amherst, 1982

Bellows, Henry Adams (tr.): The Poetic Edda. ISBN=0889467838.

Blacker, Karmen and Loewe, Michael (eds.): Ancient Cosmologies, RKP, London, 1975

Blinkenberg, C.: The Thunderweapon in Religion and Folklore, Cambridge, 1911

Blumenberg, Hans : Work on Myth (Studies in Contemporary German Social Thought).

ISBN=0262521334.

Bolle, Kees W.(Ed.): Reading in Mythology : An Original Anthology (Mythology Series in

German and French).ISBN=0405105738.

Borchardt, Frank L.: German Antiquity in Renaissance Myth. ISBN=0801812682

Bord, Janet and Colin: The Secret Country, Paladin, London, 1978, 1985.

Branford, Henrietta and Dave Bowyer (Illustrator): The Theft of Thor's Hammer .
ISBN=1575720140.

Branston, Brian and Giovanni Caselli (illustrator): Gods and Heroes from Viking Mythology,
ISBN=0872269051.

Branston, Brian: Gods of the North., ISBN=0500271771.

Intense academic coverage, covers variations in the origins of Nordic mythos and examines
the foundations of Norse/Gothic lore in both indigenous and Indo-European viewpoints.

Branston, Brian: Gods and Heroes from Viking Mythology (World Mythologies Series). ISBN=
0805237941

Branston, Brian: The Lost Gods of England. ISBN=0500273219 (Hard to Find).

A coffee table-style book of scholarly intent with many illustrations, pictures and diagrams.
Most notable for its analysis of the pantheon before the rise of the cult of Odin, this book
takes a remarkable look at the Saxon version of the ancient myths.

Bray, Olive (tr.): The Elder or Poetic Edda, London, 1908

Brunaux, Jean Louis (tr.Daphne Nash): The Celtic Gauls: Gods, Rites and Sanctuaries,
ISBN= 185264009X.

Buckley, Joshua (Ed): Tyr: Myth - Culture - Tradition, Vol I. SBN: 0972029206.
Campbell, John.G. : Superstitions of the Highlands and Islands of Scotland,
ISBN=0405083378.

Campbell, Joseph: The Hero with a Thousand Faces, (Bollingen Series 17),.
ISBN=0691017840.

Campbell, Joseph; The Masks of God: Creative Mythology, ISBN=0140194401.

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Chadwick, H.M.: The Cult of Othin, C.J. Clay & Sons, London, 1899

Chetan, Anand and Diana Brueton: The Sacred Yew, ISBN= 0140194762.

Carylon, Richard: Guide to the Gods, Wm Morrow and Co

Chisholm, James A.: The Grove and Gallows: Germanic Heathenism in the Greek and Latin
Sources, The Rune-Gild, 1987

Chisholm, James A.: True Hearth.

Chisholm, James A. (tr.): Poetic Edda

Clinton- Jones, Julia: Valhalla: The Myths of Norseland, ISBN= 1589638891.

Colum, Padraic: The Children of Odin, ISBN= 0318739623.

Colum, Padraic and Willy Pogany (Illustrator): Nordic Gods and Heroes. ISBN=0486289125.
Cord, William O .: Teutonic Mythology of Richard Wagner's "The Ring of the Nibelung", Vol I
Nine Dramatic Properties (Studies in the History and Interpretation of Music),
ISBN=0889464413.

Cord, William O.: Teutonic Mythology of Richard Wagner's "the Ring of the Nibelung", Vol II:
The Family of Gods (Studies in the History and Interpretation of Music). ISBN=0889464421.

Cord, William O .: The Teutonic Mythology of Richard Wagner's "The Ring of the Nibelung",
Vol. III : The Natural and Supernatural Worlds (Studies in the History and Interpretation of
Music), ISBN=088946443X.

Cotterell, Arthur: The Encyclopedia of Mythology: Classical Celtic Norse, ISBN= /083177324.

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Craigie, W.A.: The Religion of Ancient Scandinavia,, ISBN= 0836950860.

Crossley-Holland, Kevin: Axe-age, Wolf-age: A Selection from the Norse Myths. ISBN=
0571148441.

Crossley-Holland, Kevin: The Norse Myths, ISBN= 0836950860.

Crossley-Holland, Kevin, ed.: The Faber Book of Northern Folktales, Faber and Faber, Ltd,
London, 1980.

D'Arbie, Julian: Wayland: Wonder Smith of the Gods. ISBN=1872543251.

In England just off the prehistoric track called the Ridgeway, lies a mysterious chambered
tomb known as Wayland's Smithy. This is supposed to be one of entrances to the dark
workshop of the Teutonic Wonder Smith of the Gods.

D'Arbois de Jubainvill, H.: The Irish Mythological Cycle and Celtic Mytholgy, I ISBN=
0876960069.

Davidson, Hilda Roderick Ellis: Gods and Myths of the Viking Age. ISBN= 0517336448.

Davidson, Hilda Roderick Ellis: Lost Beliefs of Northern Europe, ISBN= 0415049377

Davidson, Hilda Roderick Ellis: Myths and Symbols in Pagan Europe: Early Scandinavian and
Celtic Religions. ISBN=0815624417.
Excellent study of early religion, comparing Viking and Celtic belief systems and practices.

Davidson, Hilda Roderick Ellis: Scandinavian Mythology. ISBN= 0872260410.

An excellent survey of Norse myth and religion.

Davidson, Hilda Roderick Ellis and Peter Gelling: The Chariot of the Sun and other Rites and
Symbols of the Northern Bronze Age. ISBN= 0460076086.

Ellis-Davidson, Hilda Roderick: Gods and Myths of Northern Europe, ISBN= 0140136274.

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Davidson, Hilda Roderick Ellis: The Road to Hel, ISBN= 0837100704.

Davidson, Hilda Roderick Ellis: Roles of the Northern Goddess. ISBN= 0415136113.
Dexter, Mirian Robbins, and Edgar C. Polome (Editors): Varia on the Indo-European Past :
Papers in Memory of Marija Gimbutas. ISBN= 0941694585.

Dumezil, Georges (tr. by Einar Haugen): Gods of the Ancient Northmen . ISBN= 0520020448.
Dumezil was one of the leading experts in old European religion in the middle of the twentieth
century.

Dubois, Thomas A.: Nordic Religions in the Viking Age., ISBN= 0812217144.
A history of Nordic religions in the Viking age that shows how these beliefs and oral traditions
incorporated both local beliefs and aspects of foreign religion. Quite a lot of material about the
Sami and an excellent chapter on the Seid ritual.

Eliade, Mircea: A History of Religious Ideas,. ISBN= 0226204014.

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WIDTH=120 HEIGHT=240 BORDER=0 ALIGN=bottom>

Eliade, Mircea (W.R. Trask, tr.): Rites and Symbols of Initiation: the Mysteries of Birth and Re-
birth,. ISBN= 0882143581.

Eliade, Mircea (W.R. Trask, tr.): The Myth of the Eternal Return, or Cosmos and History,
ISBN= 0691017778.

Elkhadem, Saad: Concise Dictionary of Greek, Roman, Norse, and Egyptian Mythology.
ISBN= 0919966837.

Ellis, Peter Berresford: A Dictionary of Irish Mythology,. ISBN= 0094675406.

Evans, Cheryl, et al: Usborne Illustrated Guide to Norse Myths and Legends. ISBN=
0746000103.

Faraday, Lucy Winifred; The Edda (Popular Studies in Mythology, Romance and Folklore,
Nos 12 & 13). ISBN= 0404535127.

Faraday, Winifred; Divine Edda: Sacred Mythology of the North; ISBN= 1558182764.

Fitch, Ed: The Rites of Odin, 0875422241. Not recommended, inaccurate.

Flowers, Stephen (Edred Thorsson): Sigurdr, Rebirth and Initiation, The Rune-Gild, Austin,
1985

Fraternitas Loki: Loki: The Sinister Western Path. ISBN= 1872543502. Available from Order
of the Jarls of Baelder, 60 Elmhurst Road, Reading RG1-5HY, England.
Loki as the accuser & heretic for Western peoples, is the balance factor restoring cycles of
change.

Frye, Northrop: Fables of Identity; Studies in Poetic Mythology. ISBN= 0156297302.

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Gayley, Charles Mills (ed): The Classic Myths in English Literature and in Art Based Originally
on Bulfinch's "Age of Fable"(1855). ISBN= 0471001910.

Gimbutas, Marija: The Civilization of the Goddess International, ISBN= 0062503375.

Gimbutas, Marija: The Goddesses and Gods of Old Europe 6500-3500 B.C,. ISBN=
0520046552.

Gimbutas, Marija: The Language of the Goddess, ISBN= 0062503561.

Goethe, Johann W. Von , (Donald MacLean, tr.): Goethe's Fairy Tales (Magnum Opus
Hermetic Sourceworks, Vol 14). ISBN= 0933999194.

Grant, John : Introduction to Viking Mythology, ISBN= 1555215610.

Graves, Robert: The White Goddess: A Historical Grammar of Poetic Myth, ISBN=
0374504938.

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COLOR="#990000"><I><TABLE BORDER=1 CELLSPACING=0 CELLPADDING=0
WIDTH=120 HEIGHT=240> <TR> <TD> <CENTER><A
HREF="http://www.amazon.com/exec/obidos/ASIN/0875422608/sunny0b"><FONT
FACE="Arial"><IMG SRC="kveldR.gif" ALT="Teutonic Religion" WIDTH=70 HEIGHT=100
BORDER=0 ALIGN=top></FONT></A> <P><A
HREF="http://www.amazon.com/exec/obidos/ASIN/0875422608/sunny0b"><FONT SIZE="-2"
FACE="Arial">Teutonic Religion</FONT></A></P> <P><FONT SIZE="-2"
FACE="Arial">Kveldulfur Gundarsson</FONT></P> <P><A
HREF="http://www.amazon.com/exec/obidos/ASIN/0875422608/sunny0b"><IMG
SRC="buy_amazon.gif" ALT="Amazon.com" WIDTH=90 HEIGHT=28 BORDER=0
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WIDTH=120 HEIGHT=240 BORDER=0 ALIGN=bottom>

Green, Roger Lancelyn: Myths of the Norsemen : Retold from the Old Norse Poems and
Tales. ISBN=0140350985.

Greenway, John L: The Golden Horns : Mythic Imagination and the Nordic Past.,
ISBN=0820303844

Grimal, Pierre, ed.: Larousse World Mythology, ISBN+ 0671807110.

Grimes, Heilan Yvette: The Norse Myths (Scandinavian Saga Literature Series No. 1). ISBN=
0893415782.

Grimm, Jacob: German Mythology, (4 vols), Berlin, 1875

Grimm, Jacob (tr. S. Stallybrass): Teutonic Mythology, 4 vols, ISBN=0415221080.

Guerber, H.A.(Helene Adeline): Myths of Northern Lands, ISBN= 0766149889.

Guerber, H.A.(Helene Adeline): Myths of the Norsemen : From the Eddas and Sagas. 1992,
ISBN=0486273482.

Guerber, H.A.: Norsemen (Myths and Legends) ISBN=0517604396.

Guirand, Felix (ed.): Larousse Encyclopedia of Mythology, ISBN= 0765193841.

Gundarsson, Kveldulfr, Teutonic Religion, Llewellyn, St Paul, 1993, 0-87542-260-8

Halliday, William Reginald: Indo-European Folk Tales and Greek Legend. ISBN=
0848211480.

Halsall, Maureen: The Old English Rune Poem: A Critical Edition (McMaster Old English
Studies and Texts, ISBN= 0802054773.

Harbard, Sigi (pseud.): The New Odinism, Asgard Enterprises, Woodland Hills, Ca, 1982

Henderson, William.:Notes on the folk lore of the northern counties of England and the border
s, ISBN+ 0854098038.

Harnesson, Sven: Working Dictionary of the Norse Gods . Coxland Pub, 1992,
ISBN=1872543405. A manual for those wishing to work with Euro-traditions and reclaim
these archetypes for a practical, modern magick. Detailed chapters on every aspect of Anglo-
German-Scandinavian religion incl. literary sources; history; pantheons & adversaries;
creation; worlds & structures; outlanders (elves, demons, beasts); cycle of changes, tables of
corrspondences.

Herford, Charles.H.: Norse Myth in English Poetry, ISBN= 0841448949.

Herzberg, Max J.: Myths and Their Meaning, ISBN= 0205080014.

Hodges, Margaret: Baldur and the Mistletoe; A Myth of the Vikings . ISBN=0316367877.

Hollander, Lee M. (tr.): Poetic Edda, University of Texas Press, 1988, 0292764995

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Holmberg, Uno: Mythology of All Races, Volume IV: Finno-Ugaric, Siberian, ISBN=
0815401167.

Holtsmark, Arne (Tr), Thorisson, Jon (Ed): The Viking Gods. ISBN= 9979856904.

Hopkins, Andrea: Viking Gods and Legends, ISBN= 0823958140.

Howard, Michael: Angels & Goddesses : Celtic Christianity & Paganism in Ancient Britain.
ISBN=1898307032.

Howard, Michael: The Sacred Ring : The Pagan Origins of British Folk Festivals and
Customs. Holmes Pub Group, 1995, ISBN=1898307342.

Howard, Robert E.: Gods of the North. ISBN=9997303997.

Hutta, Odd Mathis: The Ancient Religion and Folk Beliefs of the Saami. ISBN= 8277840047.

Hutton, Ronald: The Pagan Religions of the Ancient British, ISBN= 0631189467.

Huxley, Francis.: The Way of the Sacred, ISBN= 0385046189.

Ingham, Marion: The Goddess Freyja and Other Female Figures in Germanic Mythology &
Folklore, University Microfilms, Ann Arbor, MI, 1985

Jan, Machal: Mythology of all Races, Volume III: Baltic (Celtic and Slavic), Cooper Square
Publishers, New York, 1964

Jolly, Karen Louise. Popular Religion in Late Saxon England : Elf Charms in Context, ISBN =
0807845655.,

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WIDTH=120 HEIGHT=240 BORDER=0 ALIGN=bottom>

Jones, Gwyn: Scandinavian Legends and Folk-Tales (Oxford Myths and Legends). 1992,
ISBN=0192741500.

Jones, Prudence: Eight and Nine: Sacred numbers of Sun and Moon in the Pagan North, Bar
Hill, 1982

Jonsson, Bengt R. (Editor): Scandinavian Yearbook of Folklore 1992 Vol 48. 1993, ISBN=
9122015736,

Keary, Annie: The Heroes of Asgard; Tales from Scandinavian Mythology, ISBN=
0831744758.

Keyser, Rudolph: Religion of the Northmen, Charles Norton: New York, 1854

Kvideland, Reimund and Henning K. Sehmsdorf (Ed.): Scandinavian Folk Belief and Legend
(Nordic Series, Vol 15). 1991, ISBN=0816619670.

Larrington, Carolyne, ed.: The Feminist Companion to Mythology, ISBN= 0044408501.

Larrington, Carolyne (tr.): The Poetic Edda (World's Classics). 1997, ISBN=0192839462.

Larson, Gerald J., Littleton, Scot C., & Puhvel, Jan (eds): Myth in Indo-European Antiquity,
ISBN= 0520023781.

Leach, Maria ed.: Funk & Wagnalls Standard Dictionary of Folklore, Mythology, and Legend,
ISBN+ 0062505114.

Lethbridge, T.C.: Gogmagog: the Buried Gods, London, 1957

Lewis, Don: Religious Superstition Through the Ages, ISBN= 0264661214.

Lincoln, Bruce: Death, War, and Sacrifice: Studies in Ideology and Practice,
ISBN=0226482006. Indo-European Mythology.

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Lincoln, Bruce: Myth, Cosmos, and Society : Indo-European Themes of Creation and
Destruction. ISBN=0674597753.

Lindow, John: Murder and Vengence among the Gods: Balder in Scandinavian Mythology.
ISBN= 9514108094.

Lindow, John: Myths and Legends of the Vikings, Bellerophon Books, Santa Barbara, CA,
1979. ISBN= 0883880717.

Lindow: John: Norse Mythology: A Guide to the Gods, Heroes, Rituals, and Beliefs. ISBN=
0195153820.

Lindow, John: Scandinavian Mythology: an Annotated Bibliography,. ISBN= 0824091736.

Lindow, John: Swedish Legends and Folktales. ISBN= 0520035208.

Linsell, Tony: Anglo Saxon: Mythology, Migration and Magic. ISBN=1898281092, The author
endeavors to teach non-experts about runes and the values and experiences of the Anglo-
Saxon world. Chapters focus on magic, meditation, and key literary contributions to Anglo-
Saxon literature.
 Anglo Saxon: Mythology,
Migration and Magic

Tony Linsell

Littleton, C. Scott: The new comparative mythology: an anthropological assessment of the

theories of Georges Dumezil, ISBN= 0520024036.

Lord, Graham: The Way of the Heathen: A Handbook of Greater Theodism. THEOD; 1, 2000,
ISBN= 192934001X .

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Click here for Part 2 of the Mythology Bibliography

More than just history, this bibliography touches upon culture, anthropology, archeology,
language, linguistics and other related topics pertaining to the people who used runes, and
the countries in which they lived. Regrettably, my primary focus has been Vikings, but you will
find a bit on the Teutons, Goths, Angle-Saxons, Celts, and Indo-Europeans. I plan to expand
the bibliography as time permits.
If the title is hyperlinked, the book can be ordered from Amazon.com. Click on the
hyperlinked title to be taken to Amazon.com. When possible, I've identified other sources,
such as Rûna-Raven Press or Anglo-Saxon Books. I've found used copies on eBay,
Half.com , Abebooks.com and Amazon.com . The older ones may be available in a large
public or university library or Questia.com online library.

It has been brought to my attention that my bibliographies have been extracted verbatim by
lazy college students, for use in their own term papers. Of course, it doesn't fool anyone.
However, to make it a teeny bit more difficult, I've removed the publication data. They can still
copy, but they'll have to do a bit more work. One does have to wonder if they've also copied
the term papers.

A Catalogue and its Users : A Symposium on the Upsala Collection of Medieval manuscripts,
ISBN=9155435653.

Saxon and Viking Age Sculpture, ISBN=0860540170.

Context: papers from the Collingwood symposium on insular sculpture from 800 to 1066.

First Grammatical Treatise: the earliest Germanic phonology: an edition, translation [from the
Old Norse] and commentary. ISBN=0582524911.

Iceland and the Mediaeval World : Studies in honour of Ian Maxwell, ISBN=0909897026.

Old English Riddles of the Exeter Book, ISBN=0807812722.

Papers in Northern Archaeology. ISBN=9171741550.

Proceedings of the Seventh Viking Congress, Dublin, 15-21 August 1973,

ISBN=0903521091.

Teutonic Tunes, a Heathen Hymnal, Freya's Folk, 537 Jones Street #165, San Francisco, CA
95102-2007.

The The Comparative History of Urban Origins in Non-Roman Europe: Ireland, Wales,
Denmark, Germany, Poland, and Russia from the ninth to the thirteenth century,
ISBN=0860543269.

The Viking discovery of America, ISBN=8272011735.

Varangian Problems., ISBN=8716004566.

Report on the first international symposium on the theme, The eastern connections of the
nordic peoples in the Viking period and early middle ages, Moesgaard, University of Aarhus,
7th-11th October 1968.

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Viking : When Longships Sailed, Vikings, AD 800-1100 (What Life Was Like, Vol 5). ,
ISBN=0783554540.

Aarseth, Bjørn (tr. by Jean Aase): The Sami, Past and Present, Norske Folkemuseum, Oslo,
1993, ISBN=82900363209. This is a small (32 page) pamphlet I obtained at the Norske
Folkemuseum in Oslo regarding the Sami people of Norway, Sweden and Finland. It does not
include a discussion of Sami shamanism.

Adalsteinsson, Jon Hnefill. Under the Cloak: A Pagan Ritual Turning Point in the Conversion
of Iceland . ISBN= 915540815X

Almgren, B.: The Viking, ISBN=9174420038.

Almqvist, Bo: Viking Ale : Studies on Folklore Contacts Between the Northern and the
Western Worlds, ISBN=0863142184.

Almqvist, Bo (ed): Northern Lights: Following Folklore in North-Western Europe, Essays ,

ISBN+ 1900621630.

Anderson, James Edward: Literary Riddles in the Exeter Book: Riddle 1 and the Easter
Riddle: A Critical Edition With Full Translations. ISBN= 0806119470.. .Riddle 1 and the Easter
Riddle : A Critical Edition With Full Translations.

Ambrosiani, Kristina: Viking Age Combs, Comb Making and Comb Makers,
ISBN=9171461507.

Anderson, Rasmus B.,: Viking Tales of the North" the Sagas of Thorstein, Viking's Son and
Fridthjof the Bold, ISBN= 0898759544.

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Anderson, Rasmus B.,: The Norse Discovery of America , ISBN= 141020037X.

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Anderson, Sarah, Karen Swenson:: Cold Counsel : The Women of Old Norse Literature and
Myth ISBN:= 0815319665

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Anderson, Wilford Raymond: Viking Explorers and the Columbus Fraud: Pros and the Con
Man , ISBN= 096070700X.

Anderson, Wilford Raymond: Norse American 10th Century Onwards, ISBN= 0960707034

Antonsen, Elmer: "Linguistics and Politics in the 19th Century: the Case of the 15th Rune"
University of Michigan, 1980. An article appearing in Michigan Germanic Studies 6, pp. 1-16.
In this treatise, Antonsen, who is a professor of linguistics at the University of Illinois, argues
that the transcriptions of the Elhaz rune as /-R/ instead of /-z/ was something promoted by
German (hence proto-Nazi) runeologists, and that the Scandinavian runologists (Antonsen is
a native of Denmark) favored the transcription /-z/.

Antonsen, Elmer and Hans Henrich Hock (ed): Staefcraeft : Studies in Germanic Linguistics.
ISBN=1556191340. Selected Papers from the First and the Second Symposium on Germanic
Linguistics University of Chicago.

Antonsen, Elmer (ed): Germanic Linguistics II. ISBN= 9991369929. Papers from Second
Symposium on Germanic Linguistic University of Illinois at Urbana, Champaign 3-4 October
1986.

Antonsen, Elmer: Runes and Germanic Linguistics (Trends in Linguistics. Studies and
Monographs, 140) , ISBN= 3110174626

Antonsen, Elmer H.: A Concise Grammar of the Older Runic Inscriptions, Tübingen, 1975

Antonsen, Elmer H.: Grimm Brothers and the Germanic Past (Amsterdam Studies in the
Theory and History of Linguistic Science, Series III: Studies in the History of the Language
Sciences, Vol 54) , ISBN= 9027245398

Arbman, Holger: The Vikings, Thames and Hudson, London, 1962

Arbman, Holger: The Àrby Boat, ISBN= 9187360071

Arwidsson, Greta : The Meastermyr Find : a Viking Age Tool Chest from Gotland,
ISBN=917402129X.

Athalbjarnarson, Bjarni (ed.): Heimskringla, Vols I-III Reykjavik, 1946-51

Atkinson, Ian, et al: The Viking Ships (Cambridge Introduction to the History of Mankind),
ISBN=0521219515.

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Bailey, Richard N: Viking Age Sculpture in Northern England (Collins Archaeology),

ISBN=9992115963.

Bailey, Richard N, Rosemary Cramp, et al: Corpus of Anglo-Saxon Stone Sculpture in

England: Cumberland, Westmoreland and Lanchester North-Of-The-Sands, ISBN=
0197260365

Bagge, Sverre: Society and Politics in Snorri Sturlusson's Heimskringla, ISBN: 0520068874.

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Barlau, Stephen: Germanic Kinship, University of Texas, Austen, 1975

Batey, Colleen E (ed), et al : The Viking Age in Caithness, Orkney and the North Atlantic,,
ISBN=0748606327. Select Papers from the Proceedings of the Eleventh Viking Congress,
Thurso and Kirkwall.

Batey , Colleen E.(Editor) and James Graham-Campbell: Cultural Atlas of the Viking World,
1994, ISBN=0816030049.
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Batey , Colleen, and James Graham-Campbell: Vikings in Scotland, ISBN= 074860863X

Bauschatz, Paul: The Well and the Tree: World and Time in Early Germanic Culture, ISBN=
0870233521. "The ultimate book on Wyrd and Germanic space-time concepts. Quite complex
and requiring some work to fully understand: but when you have worked through it, you will
know Wyrd as our ancestors did." Review by Kveldulfr Gundarsson.

Baynes, H.G.: Germany Possessed., ISBN= 0404561063. Review by K.Gundarsson: "This

book is marred from the heathen viewpoint by its rabidly Christian orientation. It was written
by an Englishman during WWII, so its biases are only to be expected. Nevertheless it
provides a fascinating study of the breakthrough of the dark side of the Odhinnic archetype."

Bengtsson, Frans G.: Long Ships: a Saga of the Viking Age,, ISBN=000612609X.

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Benveniste, Emile (tr. E. Palmer): Indo-European Language and Society, ISBN= 0571102603.

Bergmann, Gudrun G, and Olafur G. Gudlaugson (Illustrator): Viking Cards,

ISBN=0880792396.

Bernheimer, Richard: Wild Men in the Middle Ages: A study in Art, Sentiment and
Demonology, ISBN= 0374906165.

Berry, Francis : I tell of Greenland : an edited translation of the SauÆarkrokur manuscripts,

ISBN=0710085915

Blindheim, Martin: Graffiti in Norwegian Stave Churches (Medieval Art in Norway), ISBN=
8200071367.

Bosworth, Joseph and Toller, T.N.: Anglo-Saxon Dictionary ISBN= 0198631014.

Bradley, John (Editor): Viking Dublin Exposed : The Wood Quay Saga, ISBN=0862780667.

Brogger, A.W. and H. Shetelig: The Viking Ships: Their Ancestry and Evolution,
ISBN=0906191408.

Bronstead, Johannes (tr. Kalle Skov);The Vikings, Penguin, Harmondsworth, 1965

Brown, A. (ed.): Early English and Old Norse Studies, Methuen, London, 1963

Brown, David: Anglo-Saxon England, ISBN= 0370015908

Bruce-Mitford, Rupert Sutton Hoo Viking Ship Burial, ISBN=0900657464.

Bruce-Mitford, Rupert , Bernice Grohskopf : The Treasure of Sutton Hoo: Ship-Burial for an
Anglo-Saxon King, ISBN= 0595137903

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Bruce-Mitford, Rupert : Aspects of Anglo-Saxon archaeology : Sutton Hoo and other

discoveries, ISBN= 057501704X

Bruce-Mitford, Rupert, P. V. Glob, : The Bog People: Iron-Age Man Preserved , ISBN=
080149527X

Bucknell, Peter A.: Entertainment and Ritual, 600-1600, ISBN= 084766239X.

Bugge, G.: Stave Churches in Norway, ISBN= 8209019295.

Burl, Aubrey: A Guide to the Stone Circles of Britain, Ireland and Brittany, ISBN=0300063318.
This is a travel guide, but packed full of interesting information on megalithic rings, with many
photos.

Burl, Aubrey: Great Stone Circles: Fables, Fictions, Facts, ISBN= 0300076894

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Burl, Aubrey: From Carnac to Callanish: The Prehistoric Stone Rows and Avenues of Britain,
Ireland and Brittany , ISBN= 0300055757

Burl, Aubrey: The Stone Circles of Britain, Ireland, and Brittany , ISBN= 0300083475

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Buss, Reinhard J.: The Klabautermann of the Northern Seas. ISBN=0520093992.

An analysis of the protective spirit of ships and sailors in the context of popular belief,
Christian legend, and Indo-European mythology.

Byock, Jesse L: Medieval Iceland : Society, Sagas, and Power, ISBN=0520069544.

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Caesar, Julius: H.J. Edwards (Translator): Caesar: The Gallic War (Loeb Classical Library
#72) , ISBN= 0674990803

Caesar, Julius (tr. by S.A.Handforth): The Conquest of Gaul, ISBN= 0140444335

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Cambridge Medieval History: Christian Roman Empire and the Foundation of the Teutonic
Kingdom (The Cambridge Medieval History Vol 1), ISBN=0521045320.

Campbell, James, Patrick Wormald and Eric John (eds): The Anglo-Saxons, ISBN:
0140143955

Campbell, James, The Anglo-Saxon State, ISBN= 1852851767

Campbell, James, Essays in Anglo-Saxon History, ISBN= 0907628338

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Carter, W. Hodding, A Viking Voyage : In Which an Unlikely Crew Attempts an Epic Journey
to the New World , ISBN=0345420039. This is a narrative of the building of the knarr
(longship) Snorri, and then the adventure of sailing her from Greenland to Vinland, reinacting
the voyage of Leif Ericson. Fascinating and humorous.

Carter, W. Hodding,: An Illustrated Viking Voyage; Retracing Leif Eriksson's Journey in an

Authentic Viking Knarr, ISBN= 0743407024. These are the photos that illlustrate his other
book. Too bad he didn't put both in the same book. Nevertheless, I highly recommend both.
Get them both!

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Caselli, Giovanni and Gino D'Achille (Illustrator): A Viking Settler (Everyday Life of Series),
ISBN=0872261042.

Cavill, Paul, Stephen E. Harding, and Judith Jesch: Wirral and its Viking Heritage, ISBN=
0904889599.

Cavill, Paul: Vikings, ISBN= 0007104022

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ALT="Shop at Amazon.com" WIDTH=120 HEIGHT=240 BORDER=0 ALIGN=bottom>

Chadwick, Hector Munro: The Heroic Age, ISBN= 0837169399.

Chadwick, Hector Munro: Early Scotland: The Picts, the Scots and the Welsh of Southern
Scotland , ISBN= 0374913579

Chadwick, Hector Munro.: The Origin of the English Nation, Cambridge University Press,
1924

Chadwick, Nora. K.: The British Heroic Age : the Welsh and the Men of the North. ISBN=
0708304656.

Chadwick, Nora. K., Myles Dillon: Celtic Realms , ISBN= 0785816763. A survey of the history
and culture of the Celtic peoples, from the Celts' pre-historic origins to the Norman invasion of
Britain. The authors demonstrate the peculiar genius of the Celts in their religion, literature,
and visual arts

Chadwick, Nora. K.: The Celts, ISBN= 0140250743. Although there is no written record of
their prehistoric culture, the Celtic people left behind much archaeological and anthropological
evidence of a way of life that was highly evolved.

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Chadwick, Nora. K.: Celtic Britain, ISBN= B00005VJQR

Chadwick, Nora. K.: The Druids, ISBN= 0708314163. This classic study by one of the great
names of Celtic scholarship has been up-dated by Dr. Anne Ross and reissued with
comprehensive notes and a map of the main druidic sites in Continental Europe and the
British Isles.

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ALT="Shop at Amazon.com" WIDTH=120 HEIGHT=240 BORDER=0 ALIGN=bottom>

Chaney, William: The Cult of Kingship in Anglo-Saxon England; the Transition from Paganism
to Christianity ISBN= 0520014014.

Christensen, B. Brorson: The Conservation of Waterlogged Wood in the National Museum of

Denmark , ISBN= 8748069213. A report on the methods chosen for the stabilization of the
timbers of the viking ships from Roskilde Fjord.

Christian, Roy: Old English Customs, ISBN= 0000026980.

Civardi, Campbell, and Anne Civardi: Viking Raiders (Time Traveler Series), ISBN=
0746030738.

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Clarke, Helen, and Bjorn Ambrosiani: Towns in the Viking Age, ISBN= 071851792X.

Clarke, Howard (Editor): Ireland and Scandinavia in the Early Viking Age, ISBN=
1851822356.

Cleasby, Richard and Vigfusson, Gudbrand: An Icelandic-English Dictionary, ISBN:=

0198631030.

Cohat, Yves: The Vikings&endash;Lords of the Seas, ISBN= 0810928655.

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ALT="Shop at Amazon.com" WIDTH=120 HEIGHT=240 BORDER=0 ALIGN=bottom>

Collinder, Bjorn. The Lapps. ISBN: 0837122139

Collingwood, W.C.: The Likeness of King Elfwald, A Study of Northumbria and Iona at the
Beginning of the Viking Age. ISBN=0947992537. A study of Northumbria and Iona at the
beginning of the Viking Age.

Council for British Archeology: Viking Age York and the North, ISBN=0900312653.

Cox, Stephen: The English Long Bow: It's History, Mythology, Tradition & Tactics. ISBN:
1872543464 , also available through Order of the Jarls of Baelder, 60 Elmhurst Road,
Reading RG1-5HY, England, 1966.
The history, development and usage of one of the most devastating weapons of Medieval
Europe, renowned as the winner of Crecy and Agincourt against heavily armed cavalry. But
long-bowmen were a martial caste of the land, representing the soul of their folk. Here the
ethos of the bow, rules of engagement, construction, training are considered as well as its
folklore and mythology via Robin Hood ad Herne, Norse and Celtic myths and gods, and
symbolic tribal usages.

Crossley-Holland, Kevin (Tr): The Exeter Book Riddles , ISBN=0140433678.

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ALT="Shop at Amazon.com" WIDTH=120 HEIGHT=240 BORDER=0 ALIGN=bottom>

Crawford, Jane. "Evidences for Witchcraft in Anglo-Saxon England." Medium Ævum. 32:2
(1963)

Curriculum Development Unit : Viking Settlement to Medieval Dublin, ISBN=0905140486.

D'Arbois de Jubainvill, H.: The Irish Mythological Cycle (translation of L'Epopee Celtique en
Ireland [Paris, 1884]), Ireland, 1903

D'Aviella, Count G.: Migration of Symbols, Aquarian Press, Wellingborough, UK, 1979

Delaney, Frank: The Celts , ISBN= 0586203494.

Delaney, Frank: Legends of the Celts, ISBN= 0806983515.

 <MAP NAME="boxmap-p8"><AREA SHAPE="RECT" COORDS="14, 200, 103, 207"
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ALT="Shop at Amazon.com" WIDTH=120 HEIGHT=240 BORDER=0 ALIGN=bottom>

Dennis,Andrew, Peter Foote and Richard Perkins tr.: Laws of Early Iceland: Grægæs II the
Codex Regius of Grægæs With Material from Other Manuscripts . ISBN:= 0887551580.

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Dengler, Sandy: Dublin Crossing : Romance and Adventure in the Viking Era (Heroes of the
Misty Isle), ISBN=0802422934.

Deshman, Robert : ¡Error! Referencia de hipervínculo no válida.,¡Error! Referencia de

hipervínculo no válida. ISBN=0816183449.

DeVries. Kelly: ¡Error! Referencia de hipervínculo no válida.. ISBN=0851157637

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ALT="Shop at Amazon.com" WIDTH=120 HEIGHT=240 BORDER=0 ALIGN=bottom>

Dronke, Ursula: Specvlvm Norroenvm : Norse studies in memory of Gabriel Turville-Petre,

ISBN=8774922890.

Du Chaillu, Paul B,: Viking Age, 2 Volume Set, ISBN=0404021875.

Dumezil, Georges A. Hiltebeitel (tr.): The Destiny of the Warrior, ISBN+ 0226169707.

Dumville, David N.: ¡Error! Referencia de hipervínculo no válida., ISBN=0521626781.

Durrenberger, E. Paul, and Shirley Crisler: The Dynamics of Medieval Iceland: Political
Economy and Literature, ISBN=0877453888.

Duczko, W:. Birka V: The Filigree and Granulation Work of the Viking Period : An analysis of
the material from Bjorkèo, ISBN=9174021621.

Earwood, Caroline: Domestic Wooden Artefacts in Britain and Ireland from Neolithic to Viking
Times, ISBN= /0859893898.

Eichler, Lillian: The Customs of Mankind, ISBN= 0848207408.

Einarsson, Stefán: A History of Icelandic Literature, Johns Hopkins Press, New York, 1957

Eliade, Mircea. Shamanism: Archaic Techniques of Ecstacy. ISBN 0691017794

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ALT="Shop at Amazon.com" WIDTH=120 HEIGHT=240 BORDER=0 ALIGN=bottom>

Eluere , Christine, Davphne Briggs (tr): The Celts: Conquerors of Ancient Europe (Discoveries
), ISBN= 0810928523.

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Ellis, Peter Berresford: A Dictionary of Irish Mythology, Constable and Company, London,
1987

Ellis, Peter Berresford: : Caesar's Invasion of Britain, , Orbis Publishing, London, 1978

Ellis-Davidson, Hilda Roderick: Myths and Symbols in Pagan Europe: Early Scandinavian and
Celtic Religions. ISBN= 0815624417.

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ALT="Shop at Amazon.com" WIDTH=120 HEIGHT=240 BORDER=0 ALIGN=bottom>

Ellis-Davidson, Hilda Roderick: The Viking Road to Byzantium,, ISBN= 0874718341.

Ellis-Davidson, Hilda Roderick (trans): Saxo Grammaticus: The History of the Danes Books I-
IX,. ISBN=0859915026 This is a translation from the Latin of a medieval text which has both
historic and mythic elements. Included is a commentary by Ellis-Davison

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Ellis-Davidson, Hilda R. "Hostile Magic in the Icelandic Sagas." In: The Witch Figure: Folklore
Essays by a Group of Scholars in England Honouring the 75th Birthday of Katharine M.
Briggs. ISBN: 0710076967.

Elsworthy, Frederick T. The Evil Eye: An Account of this Ancient and Widespread Superstition
. ISBN 0517679442.

Enright, Michael :Lady With a Mead Cup Ritual Prophecy and Lordship in the European
Warband from LA Tene to the Viking Age., ISBN=1851821880.

Enterline, James Robert: Viking America : The Norse Crossings and Their Legacy,
ISBN=0385025858.

Erlingsson, Thorsteinn: Ruins of the Saga-Time in Iceland, ISBN=0404600220.

Evans, George Ewart: The Pattern Under the Plough, London, 1966

Fenton, Alexander and Hermann Palsson: Northern and Western Isles in the Viking World :
Survival, Continuity and Change, ISBN=0859761010.

Foote, Peter G.: Aurvandilsta : Norse Studies (Viking Collection, Vol 2), ISBN=8774924788.

Foote, Peter Godfrey: The Viking Achievement : The Society and Culture of Early Medieval
Scandinavia (Great Civilization Series), ISBN=0312035101.
Foster, Paul: Heimskringla, or the Stoned Angels, ISBN: 0714507377.

Freeman, Philip : War, Women, and Druids : Eyewitness Reports and Early Accounts of the
Ancient Celts, ISBN=0292725450

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Freya's Folk: What's in a Name?.

A compilation of Teutonic, Anglo-Saxon names and meanings. Available through Freya's
Folk, 537 Jones Street #165, San Francisco, CA 95102-2007.

Friedman, Albert B.: Viking Book of Folk Ballads, ISBN=0140061126.

Froncek, Thomas: The Northmen, ISBN= 0809412756.

Gamkrelidze, Thomas, and Ivanov, V.: Indo-European and the Indo-Europeans: A

Reconstruction and Historical Analysis of a Proto-Language and a Proto-Culture. ISBN=
3110147289..

Geipel, John : The Viking Lgacy The Scandinavian influence on the English and Gaelic
languages., ISBN= 0715349600.
.

Géotlind, Anna : Technology and Religion in Medieval Sweden, ISBN= 9162808532.

Gibb, Christopher and John James : A Viking Sailor (How They Lived), ISBN= 0865921415.

Gibson, Michael: The Vikings (Peoples of the Past), ISBN= 0517059932.

Gjerset, Knut: History of Iceland, Macmillan, New York, 1924

Gjerset, Knut: Norwegian Sailors in American Waters, ISBN= 0405116373.

Glass-Koentop, Pattalee: Year of Moons, Season of Trees: Mysteries and Rites of Celtic Tree
Magic. ISBN= 0875422691.

Glob, P.V. (Bulman, Joan, tr.): The Mound People, Faber and Faber, Ltd, London, 1970

Glob, Peter V. (Rupert Bruce-Mitford tr.): The Bog People, ISBN= 080149527X "Deals with
the Iron Age practice of sinking human sacrifices in the bog. Highly recommended to anyone
who is working wtih the cult of the Wans, especially Nerthus." Review by Kveldulfr
Gundarsson.
Gloseki, Stephen O. Shamanism and Old English Poetry. ISBN:= 0824059522

Glubok, Shirley, and Gerard Nook: The Art of the Vikings,, ISBN= 0027364607.

Gomme, G.L.: Folklore Relics in Early Village Life, London, 1883

Gordon, Eric V. Introduction to Old Norse, ISBN=0198111843. Also available through Runa
Raven Press..

Graham-Campbell, James: The Viking World, ISBN=0899190057.

Graham-Campbell, James: The Viking-Age Gold and Silver of Scotland (AD 850-1100),
ISBN=0948636629.

Graham-Campbell, James:The Vikings, ISBN= 0688036031.

Graham-Campbell, James: The Vikings : the British Museum, London, the Metropolitan
Museum of Art, New York, ISBN= 0870992201.

Fitzhugh, William (ed): Vikings: The North Atlantic Saga, ISBN= 1560989955.

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Green, Arthur Robert: Sundials: Incised dials or Mass-Clocks, London, 1925

Griffith, Paddy: ¡Error! Referencia de hipervínculo no válida., ISBN=1853672084.

Griffiths, Bill: An Introduction to Early English Law . ISBN=1898281149. Much of Anglo-Saxon

life followed a traditional pattern, of custom, and of dependence on kin-groups for land,
support and security. The Viking incursions of the ninth century and the re-conquest of the
north that followed both disturbed this pattern and led to a new emphasis on centralised
power and law, with royal and ecclesiastical officials prominent as arbitrators and settlers of
disputes.Alao available from Anglo-Saxon Books, P.O.Box 30, Brandon, Suffolk IP26 4NP.

Griffiths, Bill (translator): The Battle of Maldon. ISBN=0951620908. The Battle of Maldon was
fought between the men of Essex and the Vikings in AD 991. The action was captured in an
Anglo-Saxon poem whose vividness and heroic spirit has fascinated readers and scholars for
generations. The Battle of Maldon includes the source text, edited text, parallel literal
translation;, verse translation, and notes on pronunciation. Available from Anglo-Saxon
Books, P.O.Box 30, Brandon, Suffolk IP26 4NP.
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Grönbech, Vilhelm (tr. W. Worster): The Culture of the Teutons , 2 vols., Oxford University
Press, London, 1931
"The most beautiful book on the ways of our ancestors yet written, explaining the very roots of
our thought and beliefs about worship, the soul, and the ways of the world. Highly
recommended." Review by Kveldulfr Gundarsson.

Guerber, H.A.: Norsemen (Myths and Legends) ISBN= 0517604396.

Guthmondson, Barthi; (tr. Hollander, Lee M.): The Origin of the Icelanders, ISBN=
0803200633

Haakon, Shelelig; and Falk, Hjalmar; (tr. Gordon, E.V.): Scandinavian Archaeology ,
Clarendon Press, Oxford, 1937

Hadley, D. M. : The Northern Danelaw: Its Social Structure, C. 800-1100 (Studies in the Early
History of Britain). ISBN= 0718500148.

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Hall, Richard: Book of Viking Age York ISBN= 0713470143.

Hall, Richard A.: The Viking Dig : The Excavations at York,, ISBN= 0370308212.

Hallmundsson, Hallberg, (Ed.): An Anthology of Scandinavian Literature, From the Viking

Period to the Twentieth Century., ISBN= 0020514700.

Hammerich, Angul: Mediaeval Musical Relics of Denmark, ISBN= 0404129528.

Harbison, Peter: Pre-Christian Ireland, ISBN= 0500278091.

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Harding, Stephen: Ingimund's Saga: Norwegian Wirral, ISBN=1871201098.

Harnesson, Sven: Berserkers: Teutonic Cult of the Shape-Shifter Warriors. ISBN=

1872543413.

Harrison, Mark and Gerry Embleton (Illustrator): Viking Hersir : 793-1066 AD (Warrior, No 3),
ISBN=1855323184.

Haywood, John (ed): The Penguin Historical Atlas of the Vikings (Penguin Historical Atlases) ,
ISBN= 0140513280.

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Hastrup, Kristen: Culture and History in Medieval Iceland : An Anthropological Analysis of

Structure and Change, ISBN=0198232500.
Review by K.Gundarsson: "An excellent work which thououghly details several major
elements of Teutonic thought, particularly concering innangardhs and utangardhs."

Haugen, Einar: The Scandinavian Languages: An Introduction to Their History., Harvard

University Press, Cambridge, 1976

Haugen, Einar: Scandinavian Language Structures: A Comparative Historical Survey, ISBN=

0816611076.

Haward, Peter J.: High Latitude Crossing: the Viking Route to America, ISBN=0229985688.

Hayward, John: The Penguin Historical Atlas of the Vikings, ISBN:= 0140513280. This atlas
examines the history of the Vikings. By showing their development as traders and craftsmen,
explorers, settlers and mercenaries, it sets out to show that they were more than just marine
terrorists.
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Heffernan, Thomas Farel: Wood Quay: The Clash over Dublin's Viking Past, ISBN=
0292790422.

Henry: ¡Error! Referencia de hipervínculo no válida., ISBN= 080140183.

Herbert, Kathleen: Peace-Weavers and Shield-Maidens: Women in Early English Society .

Anglo-Saxon Books, ISBN= 0951620983. An account of the earliest Englishwomen, the part
they played in the making of England in peace and war, the impressions they left in Britain
and on the continent, how they were recorded in the chronicles, how they come alive in heroic
verse and jokes.

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Hines, John: The Scandinavian Character of Anglian England in the Pre-Viking period, ISBN=
0860542548.

Hodgetts, J. Frederick: Older England (Second Series), London, 1984

Hodgkin, R.H.: A History of the Anglo-Saxons, Oxford University Press, Oxford, 1939

Holand, Hjalmar: Explorations in America Before Columbus, Twayne Publishers, NY, 1956

Holand, Hjalmar: A Pre-Columbian Crusade to America, Crown Publishers, NY, 1972.

Hole, C.: A Dictionary of British Folk Customs, London, 1976

Holmqvist, Wilhelm : Swedish Vikings on Helgèo and Birka , ISBN=9197038911.

Hone, W. Every Day Book London, 1826 ISBN=

Hopkins, Andrea et al: Harald the Ruthless : The Saga of the Last Viking Warrior, ISBN=
0805031766. Retells the saga, as written by Snorri Sturluson of Iceland, of the bloody
conquests of a ruthless Norwegian leader whose death was brought about by King Harold of
England. For young adults.

Horwood, Joan

Ingstad, Helge: The Viking Discovery of America: The Excavation of a Norse Settlement in
L'Anse Aux Meadows, Newfoundland, ISBN= 0816047162. From 1961 to 1968, Helge
Ingstad and his wife Anne Stine Ingstad, both archaeologists and acclaimed Viking scholars,
conducted seven expeditions at L'Anse aux Meadows in Newfoundland..

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Ingstad, Helge: The Norse Discovery of America: Excavations of a Norse Settlement at

L'Anse Aux Meadows, Newfoundland 1961-1968 , ISBN= 8200070395.
The Historical Background and the Evidence of the Norse Settlement Discovered in
Newfoundland Vol 2.

Ingstad, Helge (tr. Walford, Naomi): Land Under the Pole Star, St Martin's Press, New York.
The Norwegian archaeologist responsible for uncovering the Vinland site in Newfoundland's
L'Ans aux Meadows Provincial Park and proving Viking settlement in North America during
Saga times (c.1000 AD). This book is a record and examination of Norse contact with ancient
America. Covers the North Atlantic connection between Norway, Iceland, Greenland,
Newfoundland, and the expeditions and settlement of North America by the Vikings.

Ingstad, Helge: Vikings in the West, ISBN= 0960904204.

Ingstad, Helge: Westward to Vinland: the discovery of pre-Columbian Norse house-sites in

North America , ISBM= 0224616382.

Jansen, Henrik M: A Critical Account of the Written and Archaeological Sources' Evidence
Concerning the Norse Settlements in Greenland, ISBN= 8742100585.

Jenson, Hans: Sign, Symbol and Script, George Allen and Unwin, 1970

Jerome, C.A.: The Ordasafn of Gamlinginn, Hrafnahus Publishing, Albuquerque, 1991.

Icelandic words which apply to Asatruarfolk today
Jesch, Judith : Women in the Viking Age, SBN= 0851153607. This is the first book-length
study in English to investigate what women did in the Viking age, both at home in Scandinavia
and in the Viking colonies from Greenland to Russia

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Jochens, Jenny: Old Norse Images of Women (Middle Ages Series), ISBN= 0812233581.
ISBN= 0801431654.

Jochens, Jenny: Women in Old Norse Society, ISBN= 0801485207.

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Johannesson, Jon (Haraldur Bessasson, tr.): A History of the Old Icelandic Commonwealth,
Manitoba, 1974

Johnson, Paul, Runic Inscriptions in Great Britain, ISBN= 1902418069. Only 58 pages long,
but contains wonderful etchings of runic artifacts, and a new translastion of the Old English
Rune Poem.

Johnson, Walter: Byways in British Archaeology, Cambridge, 1912

Jones, Gwyn: A History of the Vikings, ISBN= 0192801341.

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Jones, Prudence: Sundial and Compass Rose: Eight-fold Time Division in Northern Europe,
Bar Hill, 1982

Jones, Prudence and Pennick, Nigel : A History of Pagan Europe. ISBN= 0415158044. The
evolution of Pagan religions in Greece and Rome, the religions of the Celts, Paganism in
Germany and the Balkans, and the current Pagan revival.

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Jones, Terry and Michael Foreman (Illustrator): The Saga of Erik the Viking,
ISBN=0140322612. For grades 6-9. Written by ex-Monty Python member Terry Jones, it tells
the tale of a Viking named Erik, who, with his men, goes on a quest to find the land where the
sun goes at night. It is involving, exciting, well written, and great reading for all ages.

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Jones, W. A. B.: Hadleigh Through the Ages : a Viking royal town ISBN= 0900227257.

Jung, Carl: The Archetypes and the Collective Unconscious, ISBN=0691018332. Bollingen
Series 20, vol.9pt 1 of the Collected Works. The most important single volume of Jung's
collected works for the "neo-pagan thesis".

Jung, Carl : The Collected Works, 18 vols., Princeton University Press, Princeton, 1960-68

Jung, Carl: The Portable Jung: A Selection of Works, ISBN=0140150706. Dr. Jung puts forth
his theory of the human subconscious having a "racial memory" far older than the human race
itself, and that the "Gods" are a part of our own subconscious minds. He states that the
subconscious is the portal to much of which we term "supernaturual", and can even allow
paranormal phenomenon and face-to-face meetings, at certain times with our dieties and with
nature spirits.

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Click here for Part 2 of History Bibliography

This bibilography contains sagas, poetry, period literature and academic books about them.
The books are in alphabetical order by author, translator, or editor. To find a specific title, use
the FIND command on your browser. See the Sagas page of this website for a list of the most
well-known sagas and links to those found online.

If the title is hyperlinked, the book can be ordered from Amazon.com. Click on the
hyperlinked title to be taken to Amazon.com. When possible, I've identified other sources,
such as Rûna-Raven Press or Anglo-Saxon Books or Mal og Menning Icelandic
Bookstore.. I've found used copies on eBay, Half.com , Abebooks.com and Amazon.com .
The older ones may be available in a large public or university library.

It has been brought to my attention that my bibliographies have been extracted verbatim by
lazy college students, for use in their own term papers. Of course, it doesn't fool anyone.
However, to make it a teeny bit more difficult, I've removed the publication data. They can still
copy, but they'll have to do a bit more work. One does have to wonder if they've also copied
the term papers.
Old Norse Literature and Mythology; a Symposium, ISBN=0292783868

Structure and meaning in old Norse literature : new approaches to textual analysis and literary
criticism, ISBN=8774926071.

Acker, Paul, Ackerman, Paul D: Revising Oral Theory : Formulaic Composition in Old English
and Old Icelandic Verse (Garland Studies in Medieval Literature) Garland Publishing, 1998;
ISBN: 0815331029

Alexander, Michael (Ed.): Beowulf, Penguin USA, 1995; ISBN: 0140433775. Not an Icelandic
saga, but a northern tale in the saga tradition.

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Anderson, George K., Saga of the Volsungs, Together With Excerpts from the Nornagesthattr
and Three Chapters from the Prose Edda:, ISBN= 0874131723. The story of Siegfried
(Sigurdr) and the dragon and the ring, etc. An important source for the Wagner operas. The
Vosunga Saga is Icelandic , whereas the Niebelunglied was written in Germany about 70
years prior to the Icelandic version

Anderson, Poul: Hrólf Krakiís Saga (Hrólf Saga kraka), Ballentine Books, New York, 1990,
ISBN= 0345235622, A retelling of the an Old Norse saga existing only in fragments in the
original. Hrolf Kraki was a berzerker who took the shape of a bear in battle, while his body
remained in a trance.

Anderson, Joseph (Ed.): Orkneyinga Saga ; ISBN= 0901824259

Anderson, Theodore M, and Miller, William Ian: Law and Literature in Medieval Iceland :
Ljosvetninga Saga and Valla-Ljots Saga, ISBN=0804715327

Andersson, Theodore Murdock; Morkinskinna : The Earliest Icelandic Chronicle of the

Norwegian Kings (1030-1157), ISBN= 080143694X

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Andersson, Theodore Murdock, The Legend of Brynhild, (Islandica XLIII), ISBN=
0801413028.

Armour, Margaret (tr.): The Fall of the Nibelungs, ISBN= 0827423292.

Bachman, W. Bryant Jr. and Erlingsson, Gudmundur (tr): Saga of Finnbogi the Strong -
Finnboga Saga Ramma, Hardcover ISBN=0819175943. Paperback ISBN=0819175951

Bachman, W.Bryant (Tr.); Erlingsson, Gudmundur (Tr.): Svarfdale Saga ISBN= 0819195138

Bachman, W.Bryant (Tr.); Erlingsson, Gudmundur (Tr): Heidarviga Saga ; ISBN=

0761800913

Bachman , W. Bryant, Jr.: The Sagas of King Half and King Hrolf , ISBN= 0819181226

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Bachman, W. Bryant, Jr. (tr): Forty Old Icelandic Tales, ISBN= 0819184993. This is a
collection of Icelandic ttir- includes:

1.The Story of Bodvar Bjarki ,

2.The Story of Hauk the Tall,
3.The Story of Harald the Greenlander,
4.The Story of Thorleif Jarl's Skald,
5.The Story of Ogmund the Hard-Hit,
6.The Story of Helgi and Ulf,
7.The Story of Eindridi Flat-Foot,
8.The Story of Thorstein Shiver,
9.The Story of Thorvald Tasaldi,
10.The Story of Red the Strong,
11.The Story of Eymund of Skara,
12.The Story of Eindridi and Erling,
13.The Story of Thormod Coal-Brow's Skald ,
14.The Story of Toki ,
15.The Volsi Story ,
16.The Story of Thorgrim Hallason ,
17.The Story of Hrafn Gudrunson,
18.The Story of Thorstein the Eastfjorder,
19.The Story of Hreidar,
20.The Story of Audun the Westfjorder,
21.The Story of Brand the Unselfish,
22.The Story of Stuf,
23.The Story of Odd Ofeigson,
24.The Story of Shuttle-Halli,
25.The First Story of Halldor Snorrason,
26.The Second Story of Halldor Snarrason,
27.The Story of Thorstein the Saga-Teller,
28.The Story of Thorvald Crow-Nose,
29.The Story of Blood Egil,
30.The Story of Gisl Illugason ,
31.The Story of Einar Skulason,
32.The Story of Gold Asa-Thord,
33.The Story of Ivar Ingimundson,
34.The Story of Thorarin Short-Cloak,
35.The Story of Mani the Icelander,
36.The Story of Hromund the Lame,
37.The Story of Ale-Cap,
38.The Story of Thorstein Goad-Struck,
39.The Story of Brandkrossa,
40.The Story of Jokul Buason.

Bachman, W. Bryant , Jr.(tr): Four Old Icelandic Sagas and Other Tales, ISBN= 0819147044 -
includes:

1.The Saga of Clever Ref (Króka-Refs Saga),

2.The Story of Thorstein of the East Fjords, (thorsteins thættur Austfirdings),
3.The Saga of Valla Ljot (Valla-Ljóts Saga),
4.The Story of Thorvard Crow-Nose,
5.The Story of Shuttle Halli,
6.The Story of Gold Asa-Thord,
7.The Saga of the Oath-Bound Men,
8.The Story of Gisl Illugason,
9.The Saga of Bjorn, Champion of Hitardale

Bachman, W. Bryant Jr. and Erlingsson, Gudmundur: Six Old Icelandic Sagas, ISBN=
0819191566 - includes:

1.Hrormund's Saga,
2.The Saga of Yngvar the Explorer,
3.The Saga of Ali Flekk,
4.The Saga of Illugi, Grid's Foster Son,
5.Sorli's Story,
6.The Saga of Asmund the Champion-Killer.

Bagge, Sverre: Society and Politics in Snorri Sturluson's Heimskringla, ISBN= 0520068874

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Bagge, Sverre : The Political Thought of the King's Mirror (Konungs Skuggsja) ISBN=
8774925962

Bayerschmidt, Carl F. and Lee Hollander (tr): Njals Saga (Brenna-Njals Saga), ISBN=
031320814X.

Bekker, Hugo: The;Nibelungenlied , a literary analysis. ISBN= 0802052355

Blake, N.F. (tr) Saga of the Jomvikings.

Boucher, Alan.(Tr.): Saga Treasures - Iceland Review offers English-speaking readers a

selection of representative samples from the best of Icelandic Saga literature. Seven volumes
of selected stories from classical Icelandic Saga literature, translated into English. Published
for the student and the general reader alike, each volume includes a scholarly introduction
and explanatory notes. Mal og Menning Icelandic Bookstore

Bradley, S.A.J.: Anglo-Saxon Poetry (Everyman's Library). ISBN=0460875078,

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ALT="Shop at Amazon.com" WIDTH=120 HEIGHT=240 BORDER=0 ALIGN=bottom>

Bragason, Úlfar (ed.): Wagner's Ring and its Icelandic Sources: A Symposium at the
Reykjavík Arts Festival, 29. May 1994, English. Reykjavík, Stofnun Sigurdar Nordals, 1995.
Available from Mal og Menning Icelandic Bookstore. Reference no.: VA0156.

Brent, Peter Ludwig: The Viking Saga ISBN= 0399115218

Brooke, Roger: The Viking Saga ISBN= 0817225110.

Byock, Jesse: Feud in the Icelandic Saga, ISBN=0520082591 (hardcover).

ISBN=0520082591 paperback. Byock has not only succeeded in grounding, in a convincing
manner, the social roles of individuals in the sagas, but moreover, he has also laid bare the
role of narrative in Old Icelandic society.

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Bylock, Jesse (tr.), The Saga of King Hrolf Kraki (Penguin Classics) ISBN: 014043593X

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Byock, Jesse L. (tr.) The Saga of the Volsungs: The Norse Epic of Sigurd the Dragon Slayer
ISBN= 0520069048. Based on Viking Age poems and composed in thirteenth-century
Iceland, The Saga of the Volsungs combines mythology, legend, and sheer human drama in
telling of the heroic deeds of Sigurd the dragon slayer, who acquires runic knowledge from
one of Odin's Valkyries. Yet the saga is set in a very human world, incorporating oral
memories of the fourth and fifth centuries, when Attila the Hun and other warriors fought on
the northern frontiers of the Roman empire. In his illuminating Introduction Jesse L. Byock
links the historical Huns, Burgundians, and Goths with the extraordinary events of this
Icelandic saga.

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Campbell, A. (ed.): Skaldic verse and Anglo-Saxon history, ISBN= 0718603796. The
Dorothea Coke Memorial Lecture in northern studies delivered at University College London,
17 March 1970.

Cavill, Paul, Stephen E. Harding, and Judith Jesch: Wirral and its Viking Heritage, ISBN=
0904889599.

Clayton, Richard: Prince of the Lake: Being the First Six Chronicles of the Saga of Beowulf ;
ISBN=1899334025

Clover, Carol : The Medieval Saga ISBN= 0801414474.. Written in the thirteenth century, the
Icelandic prose sagas, chronicling the lives of kings and commoners, give a dramatic account
of the first century after the settlement of Iceland. The evolution of the written sagas is
commonly regarded as an anomalous phenomenon, distinct from contemporary
developments in European literature. In this groundbreaking study, Carol J. Clover challenges
this view and relates the rise of imaginative prose in Iceland directly to the rise of imaginative
prose on the Continent.

Clover, Carol J. and John Lindow: Old Norse-Icelandic Literature : A Critical Guide (Islandica,
45), ISBN= 0801417554.

Collingwood, W.G:. The Life and Death of Cormac the Skald: Being the Icelandic Kormaks
Saga, ISBN=0947992650

Cook, Robert (ed) Njal's Saga, ISBN= 0140447695. Set in the south of Iceland, around the
time of the conversion to Christianity in the year 1000, this saga follows a fifty-year blood feud
from its violent beginnings to its tragic end. The spare and simple narrative centres on Njal
Thorgeirsson who, with his family, is burnt alive in his home by a band of enemies. The saga
exposes the inadequacy of the law to resolve deep human conflicts and the cathartic power of
vengeance.

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Cowsill, Miles; Hendy, John : The Viking Saga ; ISBN= 0951309323

Craigie, William.A. (tr.): Icelandic Sagas, Kraus Reprints, Millwood, NY, ISBN= 0527201006,

Dasent, George N. (tr): Saga of Burnt Njal,

Dickins, Bruce (ed.): Runic and Heroic Poems of the Old Teutonic Peoples, ISBN+
0766178323.

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Dronke, Ursula : Myth and Fiction in Early Norse Lands (Collected Studies, 524), ISBN=
0860785459.

Dronke, Ursula: Role of Sexual Themes in Njal's Saga, Viking Soc. for Northern Research,
1980, ISBN= 0903521172
Durrenberger, E. Paul and Durrenberger, Dorothy: Saga of Gunnlaugur Snake's Tongue
(The) - Gunnlaugs Saga Ormstungu, Farleigh Dickenson Press. ISBN=0838634656.

Eddison, E.R. (tr): Egil's Saga, Done into English out of the Icelandic, Greenwood Press,
1968. ISBN= 0837104025.

Einarsson, Stefán: A History of Icelandic Literature, ISBN= 0801801869.

Ellis-Davison, Hilda Roderick, Brewer, DS: Saxo Grammaticus: The History of the Danes
Books I-IX, 1998, ISBN=0859915026 - Not a saga, but it belongs here anyway.

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ALT="Shop at Amazon.com" WIDTH=120 HEIGHT=240 BORDER=0 ALIGN=bottom>

Ellwood, Thomas (tr): Landnamabok, Wales: Llanerch Press

Erlingsson, Gudmundur, (tr.): Saga of Finboggi the Strong, New York: University Press of
America, 1990.

Erlingsson, Thorsteinn: Ruins of the Saga-Time in Iceland (Extra Series / Viking Society, V.
2), 1990, ISBN=0404600220.

Fell, Christine E. (tr.): Egils Saga, Everyman's Library, ISBN= 0460872656 Adventures of a
semi-likeable scoundrel in Pagan Norway. Found in Fornaldarsogur. Middle of 9th-end of 10th
centuries.

Finch, R.G. (tr.): Saga of the Volsungs, London: Nelson, 1965

Finlay, Alison: Saga of Bjorn: Champion of the Men of Hitadale, ISBN= 1874312265

Foster, Warren (Ed) et al: Erec Saga and Ivens Saga : The Old Norse Versions of Chretien
De Troyes's Erec and Yvain, Blaisdell,, ISBN= 0803209258

Fox, Denton & Pálsson, Hermann (tr.,) Foote, Peter; Quirk, Randolph (Ed.): Grettir's Saga.
ISBN= 0802061656.. From an early age, the gigantic Grettir the Strong allows no man to
show him disrespect without challenging him to a duel to the death. After one too many
challenges, the combined Icelandic chieftains at the Althing sentence him to outlawry, which
means, in essence, that anyone could kill him at any time without being held responsible.

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Frank, Roberta: Old Norse Court Poetry: The Drottkvaett Stanza (Islandica; 42), ISBN=
0801410606.

Friis-Jensen, Karsten: Saxo Grammaticus as Latin poet; studies in the verse passages of the
Gesta Danorum, ISBN= 887062627X.

Gade, Kari Ellen: Structure of Old Norse Drottkvaett Poetry (The) (Islandica, 49), ISBN=
0801430232. The drttkvtt was a form of Old Norse skaldic poetry composed to glorify a
chieftain's deeds or to lament his death. Kari Ellen Gade explores the structural peculiarities
of ninth- and tenth-century drttkvtt poetry and suggests a solution to the mystery of the origins
of the drttkvtt and its eventual demise in the fourteenth century.

Green, W.C. (tr): Egil's Saga,

Grimes, Heilan Yvette: The Legend of the Nibelungenlied (Scandinavian Saga Literature
Series No. 2), ISBN= 0893415804

Grimes, Heilan Yvette: The Norse Myths (Scandinavian Saga Literature Series No. 1), ISBN=
0893415782

Gunnell, Terry : Origins of Drama in Scandinavia (The), ISBN= 0859914585.

Hallberg, Peter : Old Icelandic Poetry : Eddic Lay and Skaldic Verse, ISBN= 0803208553.

Hansen, George P.: Legend of Hamlet, Prince of Denmark, as found in the works of Saxo
Grammaticus and other writers of the twelfth century, ISBN= 0404031056.

Harding, Stephen: Ingimund's Saga: Norwegian Wirral, Countyvise Ltd., 14 Appin Road,
Birkenhead, CH41 9HH, UK. ISBN=1871201098.
http://www.nottingham.ac.uk/ncmh/unit/sehbook1.htm#top 1100 years ago a group of Viking
Settlers from Norway arrived on the shores of north Wirral - a small peninsula lying between
the Rivers Dee and Mersey - having been driven out of Ireland. This initiated a mass
migration of their fellow countrymen into the area and soon they had established a community
with a clearly defined border, its own leader, its own language (Norse), a trading port, and at
its centre a place of assembly or government - the Thing at Thingwall. This community was
answerable to nobody else: the English, the Welsh, the Dublin Norse, the Isle of Man,
Iceland, and not even Norway. Related title: Wirral and its Viking Heritage, by Paul Cavill,
Stephen E. Harding and Judith Jesch ISBN= 0904889599

Hatto, A.T. (tr.): Nibelungenlied, Penguin Books, ISBN= 0140441379. The German version of
the Sigfried/Sigurdr legend..

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ALT="Shop at Amazon.com" WIDTH=120 HEIGHT=240 BORDER=0 ALIGN=bottom>

Haugen, Einar: Voyages to Vinland, New York, 1944

Haymes, Edward R. (Tr): Saga of Thidrek of Bern (Garland Library of Medieval Literature, Vol
56, Series B) ISBN= 0824084896

Haymes, Edward R, and Samples, Susann T.: Heroic Legends of the North : An Introduction
to the Nibelung and Dietrich Cycles. ISBN=0815300336.

Heaney, Seamus (Ed.): Beowulf: A New Verse Translation, ISBN: 0393320979

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Helgadottir, Gudrun P.: Hrafns Saga Sveinbjarnarsonar, ISBN= 0198111622

Herbert, Kathleen: Spellcraft: Old English Heroic Legends, ISBN= 0951620991.

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ALT="Shop at Amazon.com" WIDTH=120 HEIGHT=240 BORDER=0 ALIGN=bottom>

Herford, C.H.: "Norna Gest's Saga" , Norse Myth in English Poetry, Folcroft Press, Folcroft
PA, 1970

Herford, C.H.: Norse Myth in English Poetry, Folcroft Press, Folcroft PA, 1970

Hight, G.A. (tr): Saga of Grettir the Strong,, ISBN= 0460006991.

Hood, John Charles Fulton: Icelandic Church Saga ; ISBN= 0313221944

Hines, John; Slay, Desmond (Ed.): Introductory Essays on "Egils Saga" and "Njals Saga";
Viking Soc. for Northern Research, 1992, ISBN= 0903521253

Hollander, Lee M. (tr.): Poetic Edda; ISBN=:0292764995.

Hollander, Lee tr.: Heimskringla, the History of the Kings of Norway, ISBN= 0292730616

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Hollander, Lee M. (tr.): The Skalds: a Selection of their Poems, Princeton University Press,
New York, 1945, paperback 1968

Hollander, Lee M. (tr.): Saga of the Jomsvikings (Jómsvikínga Saga), ISBN= 0292776233
Saga of a warrior society living on an island in the Baltic, to which no women were admitted..

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Hollander, Lee M.(Tr.): Njal's Saga , ISBN=1853267856. Probably the best source of
information on Norse pagan society operating at full efficiency

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<P><FONT FACE="Arial"><I>Hreinsson, Vidar (ed.), Various Translators: </I></FONT><A
 HREF="http://www.amazon.com/exec/obidos/ASIN/9979929308/sunny0b"><FONT
FACE="Arial"><I><U>The Complete Sagas of the Icelanders</U></I></FONT></A><FONT
FACE="Arial"><I>,, ISBN= 9979929308. These translations are very easy to read in clear
modern English. This set of five volumes retails for US$500. I found a used set at Amazon for
$390. The best price can be found by ordering online direct </I></FONT><A
HREF="http://notendur.centrum.is/~vinland/panta_ensk.htm"><FONT FACE="Arial"><I>from
the publisher</I></FONT></A><FONT FACE="Arial"><I> at the discounted price of $299 +
$38 shipping (as of 6/09/02). It includes:</I></FONT></P> <BLOCKQUOTE><FONT
FACE="Arial">1.Eirik the Red's Saga (Eir&iacute;ks Saga Rauda), tr. Keneva Kunz ,<BR>
2.The Saga of the Greenlanders (Gr&aelig;nlendinga Saga) tr. Keneva Kunz,<BR> 3.Egil's
Saga (Egils Saga Skallagr&iacute;mssonar) tr. Bernard Scudder,<BR> 4.Kormak's Saga
(Kormaks Saga) tr. Rory McTurk ,<BR> 5.The Saga of Hallfred the Troublesome Poet
(Hallfredar Saga Vandr&aelig;dask&aacute;lds) tr. Diana Whaley,<BR> 6.The Saga of Bjorn,
Champion of the Hitardal People (Bjarnar Saga Hitd&aelig;lakappa) tr. Alison Finlay ,<BR>
7.The Saga of Gunnlaug Serpent-Tongue(Gunnlaugs Saga Ormstungu) tr. Katrina C.
Attwood,<BR> 8.The Tale of Arnor, the Poet of Earls (Arn&oacute;rs th&aelig;ttur
jarlask&aacute;lds) tr. Judith Jesch,<BR> 9.Einar Skulason's Tale (Einars th&aelig;ttur
Sk&uacute;lasonar) tr. Scilla Brumfit ,<BR> 10.The Tale of Mani the Poet (M&aacute;na
th&aelig;ttur sk&aacute;lds) tr. Anthony Maxwell ,<BR> 11.The Tale of Ottar the Black
(&Oacute;ttars th&aelig;ttur svarta) tr. Judith Jesch,<BR> 12.The Tale of Sarcastic Halli
(Sneglu-Halla th&aelig;ttur) tr. George Clark ,<BR> 13.Stuf's Tale (St&uacute;fs th&aelig;ttur
hinn skemmri) tr. Anthony Maxwell,<BR> 14.The Tale of Thorarin Short-Cloak
(th&oacute;rarins th&aelig;ttur stuttfeldar) tr. Diana Whaley,<BR> 15.The Tale of Thorleif, the
Earl's Poet (thorleifs th&aelig;ttur jarlssk&aacute;lds) tr. Judith Jesch,<BR> 16.The Tale of
Audun from the West Fjords (Audunar th&aelig;ttur vestfirska) tr. Anthony Maxwell,<BR>
17.The Tale of Brand the Generous (Brands th&aelig;ttur &ouml;rva) tr. Anthony
Maxwell,<BR> 18.Hreidar's Tale (Hreidars th&aelig;ttur) tr. Robert Kellogg,<BR> 19.The Tale
of the Story-Wise Icelander(&Iacute;slendings th&aelig;ttur s&ouml;gufr&oacute;da) tr.
Anthony Maxwell ,<BR> 20.Ivar Ingimundarson's Tale (&Iacute;vars th&aelig;ttur
Ingimundarsonar) tr. Judith Jesch,<BR> 21.Thorarin Nefjolfsson's Tale (Th&oacute;rarins
th&aelig;ttur Nefj&oacute;lfssonar) tr. John Porter,<BR> 22.The Tale of Thorstein from the
East Fjords (thorsteins th&aelig;ttur Austfirdings) tr. Scilla Brumfit,<BR> 23.The Tale of
Thorstein the Curious (Thorsteins th&aelig;ttur forvitna) tr. Anthony Maxwell,<BR> 24.The
Tale of Thorstein Shiver (th&aacute;ttur fiorsteins skelks) tr. Anthony Maxwell ,<BR> 25.The
Tale of Thorvard Crow's-Beak (Thorvardar th&aelig;ttur kr&aacute;kunefs) tr. George
Clark,<BR> 26.Gisli Sursson's Saga (G&iacute;sla Saga S&uacute;rssonar) tr. Martin S.
Regal ,<BR> 27.The Saga of Grettir the Strong (Grettis Saga) tr. Bernard Scudder,<BR>
28.The Saga of Hord and the People of Holm (Hardar Saga og H&oacute;lmverja) tr. Robert
Kellogg ,<BR> 29.Bard's Saga (B&aacute;rdar Saga Sn&aelig;fells&aacute;ss) tr. Sarah M.
Anderson,<BR> 30.Killer-Glum's Saga (V&iacute;ga-Gl&uacute;ms Saga) tr. John
McKinnell,<BR> 31.The Tale of Ogmund Bash (&Ouml;gmundar th&aelig;ttur dytts) tr. John
McKinnell,<BR> 32.The Tale of Thorvald Tasaldi (Thorvalds th&aelig;ttur tasalda) tr. John
McKinnell ,<BR> 33.The Saga of the Sworn Brothers (F&oacute;stbr&aelig;dra Saga) tr.
Martin S. Regal,<BR> 34.Thormod's Tale (Thorm&oacute;dar th&aelig;ttur) tr. Diana
Whaley,<BR> 35.The Tale of Thorarin the Overbearing (Th&oacute;rarins th&aelig;ttur ofsa)
tr. Scilla Brumfit,<BR> 36.Viglund's Saga (V&iacute;glundar Saga) tr. Marianne Kalinke,<BR>
37.The Tale of the Cairn-Dweller (Kumlb&uacute;a th&aelig;ttur) tr. Marvin Taylor ,<BR>
38.The Tale of the Mountain-Dweller (Bergb&uacute;a th&aelig;ttur) tr. Marvin Taylor,<BR>
39.Star-Oddi's Dream (Stj&ouml;rnu-Odda draumur) tr. Marvin Taylor,<BR> 40.The Tale of
 Thidrandi and Thorhall (Thidranda th&aelig;ttur og fi&oacute;rhalls) tr. Terry Gunnell,<BR>
41.The Tale of Thorhall Knapp (Th&oacute;rhalls th&aelig;ttur knapps) tr. John Porter ,<BR>
42.Njal's Saga (Brennu-Nj&aacute;ls Saga) tr. Robert Cook,<BR> 43.The Saga of Finnbogi
the Mighty (thnnboga Saga Ramma) tr. John Kennedy,<BR> 44.The Saga of the People of
Floi (Fl&oacute;amanna Saga) tr. Paul Acker,<BR> 45.The Saga of the People of Kjalarnes
(Kjalnesinga Saga) tr. Robert Cook and John Porter,<BR> 46.Jokul Buason's Tale
(J&ouml;kuls th&aelig;ttur B&uacute;asonar) tr. John Porter,<BR> 47.Gold-Thorir's Saga
(Gull-fi&oacute;ris Saga) tr. Anthony Maxwell,<BR> 48.The Saga of Thord Menace
(Th&oacute;rdar Saga Hredu) tr. Katrina C. Attwood,<BR> 49.The Saga of Ref the Sly
(Kr&oacute;ka-Refs Saga) tr. George Clark,<BR> 50.The Saga of Gunnar, the Fool of
Keldugnup (Gunnars Saga Keldugn&uacute;psf&iacute;ths) tr. Sarah M. Anderson,<BR>
51.Gisl Illugason's Tale (G&iacute;sls th&aelig;ttur Illugasonar) tr. Judith Jesch ,<BR> 52.The
Tale of Gold-Asa's Thord (Gull-&Aacute;su-fi&oacute;rdar th&aelig;ttur) tr. Scilla Brumfit,<BR>
53.Hrafn Gudrunarson's Tale (Hrafns th&aelig;ttur Gudr&uacute;narsonar) tr. Diana Whaley
,54.Orm Storolfsson's Tale (Orms th&aelig;ttur St&oacute;r&oacute;lfssonar) tr. Matthew
Driscoll,<BR> 55.Thorgrim Hallason's Tale (Thorgr&iacute;ms th&aelig;ttur Hallasonar) tr.
Scilla Brumfit,<BR> 56.The Saga of the People of Vatnsdal (Vatnsd&aelig;la Saga) tr. Andrew
Wawn,<BR> 57.The Saga of the Slayings on the Heath (Heidarv&iacute;ga Saga) tr. Keneva
Kunz,<BR> 58.Valla-Ljot's Saga (Valla-Lj&oacute;ts Saga) tr. Paul Acker,<BR> 59.The Saga
of the People of Svarfadardal (Svarfd&aelig;la Saga) tr. Fredrik J. Heinemann,<BR> 60.The
Saga of the People of Ljosavatn (Lj&oacute;svetninga Saga) tr. Theodore M. Anderson and
William Ian Miller,<BR> 61.The Saga of the People of Reykjadal and of Killer-Skuta
(Reykd&aelig;la Saga og V&iacute;ga-Sk&uacute;tu) tr. George Clark,<BR> 62.The Saga of
Thorstein the White (Thorsteins Saga Hv&iacute;ta) tr. Anthony Maxwell ,<BR> 63.The Saga
of the People of Vopnafjord (Vopnfirdinga Saga) tr. John Tucker,<BR> 64.The Tale of
Thorstein Staff-Struck (thorsteins th&aelig;ttur stangarh&ouml;ggs) tr. Anthony Maxwell,<BR>
65.The Tale of Thorstein Bull's-Leg (Thorsteins th&aelig;ttur uxaf&oacute;ts) tr. George
Clark,<BR> 66.The Saga of Droplaug's Sons (Droplaugarsona Saga) tr. Rory McTurk,<BR>
67.The Saga of the People of Fljotsdal (Flj&oacute;tsd&aelig;la Saga) tr. John Porter ,<BR>
68.The Tale of Gunnar, the Slayer of Thidrandi (Gunnars th&aelig;ttur fiidrandabana) tr.
Anthony Maxwell,<BR> 69.Brandkrossi's Tale (Brandkrossa th&aelig;ttur) tr. John Porter,
70.Thorstein Sidu-Hallsson's Saga (Thorsteins Saga S&iacute;du-Hallsonar) tr. Katrina C.
Attwood,<BR> 71.Thorstein Sidu-Hallsson's Tale (thorsteins th&aelig;ttur S&iacute;du-
Hallssonar) tr. Anthony Maxwell,<BR> 72.Thorstein Sidu-Hallsson's Dream (Draumur
fiorsteins S&iacute;du-Hallssonar) tr. Anthony Maxwell,<BR> 73.Egil Sidu-Hallsson's Tale
(Egils th&aelig;ttur S&iacute;du-Hallsonar) tr. Anthony Maxwell,<BR> 74.The Saga of the
People of Laxardal (Laxd&aelig;la Saga) tr. Keneva Kunz ,<BR> 75.Bolli Bollason's Tale
(Bolla th&aelig;ttur) tr. Keneva Kunz,<BR> 76.The Saga of the People of Eyri (Eyrbyggja
Saga) tr. Judy Quinn,<BR> 77.The Tale of Halldor Snorrason I (Halld&oacute;rs th&aelig;ttur
Snorrasonar hinn fyrri) tr. Anthony Maxwell,<BR> 78.The Tale of Halldor Snorrason II
(Halld&oacute;rs th&aelig;ttur Snorrasonar hinn s&iacute;dari) tr. Terry Gunnell,<BR>
79.Olkofri's Saga (&Ouml;lkofra Saga) tr. John Tucker,<BR> 80.Hen-Thorir's Saga
(H&aelig;nsna-fi&oacute;ris Saga) tr. Peter A. Jorgensen,<BR> 81.The Saga of Hrafnkel
Frey's Godi (Hrafnkels Saga Freysgoda) tr. Terry Gunnell,<BR> 82.The Saga of the
Confederates (Bandamanna Saga) tr. Ruth C. Ellison ,<BR> 83.Odd Ofeigsson's Tale (Odds
th&aelig;ttur &Oacute;feigssonar) tr. Scilla Brumfit ,<BR> 84.The Saga of Havard of Isafjord
(H&aacute;vardar Saga &Iacute;sfirdings) tr. Fredrik J. Heinemann ,<BR> 85.The Tale of
Hromund the Lame (Hr&oacute;mundar th&aelig;ttur halta) tr. Diana Whaley,<BR> 86.The
Tale of Svadi and Arnor Crone's-Nose (Svada th&aelig;ttur og Arn&oacute;rs kerlingarnefs) tr.
 Scilla Brumfit,<BR> 87.The Tale of Thorvald the Far-Travelled (Thorvalds th&aelig;ttur
v&iacute;df&ouml;rla) tr. John Porter,<BR> 88.The Tale of Thorstein Tent-Pitcher (Thorsteins
saga tjaldst&aelig;dings) tr. Diana Whaley,<BR> 89.The Tale of the Greenlanders
(Gr&aelig;nlendinga th&aelig;ttur) tr. John Porter.</FONT></BLOCKQUOTE> <P><FONT
FACE="Arial">Johnston, George (Tr): </FONT><A
HREF="http://www.amazon.com/exec/obidos/ASIN/0889841802/sunny0b"><FONT
FACE="Arial"><U>Thrand of Gotu: Two Icelandic Sagas from the Flat Island
Book</U>,</FONT></A><FONT FACE="Arial"> ISBN= 0889841802. Includes the
F&aelig;reyinga Saga and Gr&aelig;nlendinga Saga. </FONT></P> <CENTER><FONT
FACE="Arial"><iframe marginwidth="0" marginheight="0" width="120" height="240"
scrolling="no" frameborder="0"
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Johnston, George ( Tr.): The Schemers and Viga-Glum: Bandamanna and Viga-Glum's Saga,
ISBN: 0889841896

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Johnson, George (tr): Saga of Gisli (The) (Gísla saga Súrssonar), ISBN= 0460102524.

Jones, Gwyn (tr.): Vatndæler's Saga, ISBN= 052792850X.

Jones, Gwyn (tr.): Norse Atlantic Saga (The) : Being the Norse Voyages of Discovery and
Settlement to Iceland, Greenland, and North America, Oxford ISBN=0192851608."The Saga
of Ragnar Lodbrokr continues and finishes the legend."

Jones, Gwyn (tr.): Eirik the Red and Other Icelandic Sagas, ISBN=0192835300, Includes:

1.Hen-Thorir (Hænsna-fióris Saga),

2.The Vapnfjord Men (Vopnfirdinga Saga),
3.Thorsteinn Staff-Struck (Thorsteins thættur stangarhöggs) ,
4.Hrafnkel the Priest of Frey (Hrafnkels saga Freysgoda),
5.Erik the Red (Eiríks Saga Rauda),
6.Thidrandi Whom the Godess Slew (thidranda thættur Sídu-Hallssonar),
7.Authun and the Bear (Audunar fiáttur Vestfirzka),
8.Gunnlaug Wormtongue (Gunnlaugs Saga Ormstungu),
9.King Hrolf and his Champions (Hrólfs Saga Kraka)
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Jones, Terry: Saga of Erik the Viking (The), ISBN=080523876X

Jonsson, Finnur: Landnamabok I-III, ISBN= 0404187064

Jonsson, Karl: King Sverrir's Saga,

Kalinke, Marianne E.: King Arthur, North-by-Northwest: The Matiáere de Bretagne in Old
Norse-Icelandic Romances, ISBN= 8774213164.

Kalinke, Marianne (Ed.): Norse Romances: The Tristan Legend ISBN=: 0859915522

Karason, Styrmir (tr) St. Olaf's Saga,

Kellogg, Robert; Smiley, Jane: Sagas of the Icelanders (The). ISBN= 0670889903 The 10
Sagas and seven shorter tales in this volume include the celebrated Vinland Sagas, which
recount Leif Eiriksson's pioneering voyage to the New World and contain the oldest
descriptions of the North American continent.

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Kershaw, Nora, ed, trans.: Stories and Ballads of the Far Past, Cambridge University Press,
Cambridge, 1921

Leach, H.G. (tr): Pageant of Old Scandinavia, ISBN= 0836960254. Contains excerpts of hard-
to-find materials:
1. Viga-Glum's saga,
2. Kormak's saga,
3. Kristni saga,
4. Stufs saga,
5. Saga of The Faroe Islands, others.

Larrington, Carolyne: A Store of Common Sense: Gnomic Theme and Style in Old Icelandic
and Old English Wisdom Poetry, ISBN= 0198119828.

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ALT="Shop at Amazon.com" WIDTH=120 HEIGHT=240 BORDER=0 ALIGN=bottom>

Larson, L.M. (tr): Konungs Skuggsja (The King's Mirror), New York, 1917

Lindsley, Kathleen (Ill.); Palsson, Hermann (Tr.);Edwards, Paul (Tr.): Magnus' Saga: Life of
St. Magnus, Earl of Orkney, 1075-1116 ; Kirk Session of St. Magnus' Cathedral, 1996,
ISBN=0952816407

Mageroy, Hallvard (Ed.): Bandamanna Saga, Viking Soc. for Northern Research, 1981,
ISBN=0903521156.

Magnusson, Magnus & Palsson, Hermann (tr.): Grænlendinga Saga (The Greenlanders
Saga), ISBN= 0887502032. Found in Flateyjarbók, this saga includes one of the accounts of
the discovery of America.

Magnuson, Magnus; Palsson, Herman and Edwards, Paul (tr.): Seven Viking Romances
ISBN=0140444742. Includes

1.Arrow-Odd (Örvar-Odds saga),

2.King Gautrek (Gautreks saga),
3.Halfdan Eysteinsson (Hálfdanar saga Eysteinssonar),
4.Bosi and Herraud (Bósa saga og Herrauæs),
5.Egil and Asmund (Egils saga einhenda og Asmundar saga berserkjabana),
6.Thorstein Mansion-Might (thorsteins tháttr bæjarmagns),
7.Helgi Thorisson (Helga tháttr fiórissonar).
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Magnusson, M. Eirikr: Thomas Saga Erkibyskups: A Life of Archbishop Thomas Becket, in

Icelandic, With English Translation, Notes and Glossary, ISBN= 0811511332

Magnusson, Magnus & Palsson, Hermann (tr.): Vinland Sagas : Norse Discovery of America.
ISBN=0140441549. Includes: 1.Grænlendinga Saga, 2.Erik's Saga (Eiríks Saga Rauda)

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Magnuson, Magnus and Palsson, Herman (tr.): King Harald's Saga, ISBN=0140441832, from
the Heimskringla of Snorri Sturlesson.

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Magnuson, Magnus and Pilsson, Hermann (tr.): Njal's Saga (Brennu-Njáls Saga), ISBN=
0140441034. Probably the best source of information on Norse pagan society operating at full
efficiency.

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Magnusson, Magnus & Palsson, Hermann (tr.): Eirick's Saga, Erik the Red, outlawed from
Iceland, founded a colony on the western coast of Greenland in the 10th Century. The story is
set in Greenland some years after the Christian religion was imposed. . See Vinland Sagas.
Magnusson, Magnus (tr): Gisli's Saga (Gisla Saga), The saga of Gisli Surasson, who had a
series of prophetic dreams while he was an outlaw pursued by enemies for seven years.

Magnusson, Magnus & Palsson, Hermann (tr.): Vinland Sagas: Norse Discovery of America.
ISBN= 0140441549. Includes: Grænlendinga Saga, and.Erik's Saga (Eiríks Saga Rauda)

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Magnuson, Magnus and Palsson, Herman (tr.): Hrafenkel's Saga and other Icelandic Stories,
ISBN= 0140442383 Contains: Thorstein Staff-Struck, Ale Hood, Hreidar, The Fool, Halldor
Snorrason, Auden's Story, Ivar's Story.

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Magnuson, Magnus and Palsson, Herman (tr.): Laxdaela Saga, ISBN= 0140442189, It takes
several generations of ambushes, conniving marriages and bloody divorces, and even the
introduction of Christianity around A.D. 1000 before the main story gets under way, namely
the story of Gudrun Osvifs-daughter and her four marriages. This is no blushing romance:
Look at Gudrun the wrong way, and start drafting your will!

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Magnuson, Magnus (tr.): Iceland Saga, ISBN= 0370310748

McKinnell, John (Tr): Viga-Glums Saga : With the Tales of Ogmund Bash and Thorvald
Chatterbox ISBN= 0862410843

McTurk, Rory: Studies in "Ragnar's Saga Lodbrokar" and Its Major Scandinavian Analogues
ISBN= 0907570089

Miller, William Ian: Bloodtaking and Peacemaking : Feud, Law and Society in Saga Iceland ;
ISBN=0226526801 ISBN=0226526798

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Mitchell, Stephen A.: Heroic Sagas and Ballads (Myth and Poetics), ISBN= 0801425875.

Moeller, Ralf: Viking Sagas, VHS Tape, ISBN= 6304252307.

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Molan, Chris: iThe Vking Saga, ISBN= 081722503X.

Morris, William Three Northern Love Stories and Other Tales.. ISBN= 1855064650. Contains
Sørla þattr.

Morris, William, (tr.): The Story of Grettir the Strong, The Story of the Volsungs and the
Niblungs ISBN=:1582014515

Newton, Sam: The rigins of Beowolf: and the Pre-Viking Kingdom of East Anglia, ISBN=
0859914720.

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Nordal, Sigurdur: Hrafnkels Saga Freysgoda": A Study ISBN= 0708308538.

O'Donoghue, Heather: Genesis of a Saga Narrative::Verse and Prose in Kormaks Saga ;

ISBN= 0198117833

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HEIGHT=240 BORDER=0 ALIGN=bottom>

Pálsson, Einar: Evil and the Earth: The Symbolic Background of Mördr Valgardsson in Njáls
Saga:A Study in Medieval Allegory. English. 1993. Available from Mal og Menning Icelandic
Bookstore. Ref.: 96-0952.

Palsson, Hermann and Edwards, Paul (tr.): Egil's Saga, ISBN= 0140443215. Demon, killer
and drunkard, poet, lawyer and farmer: Egil is on eof the most individual and paradoxical
characters to emerge from the Icelandic sagas.

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Pálsson, Hermann (tr.): Gautrek's Saga,and Other Medieval Tales, ISBN= 034009396X

Palsson, Hermann and Edwards, Paul (tr): Orkneyinga Saga: The History of the Earls of
Orkney , ISBN= 0140443835. The saga traces the lives of the Norse rulers of the Orkney,
Faroe, and Shetland islands from the ninth century to the thirteenth. For the Viking marauders
who ravaged Europe, the Orkneys were a friendly refueling stop on the inbound and outbound
voyages. The earls ruled not only the islands, but large chunks of the Scottish mainland and
most of the Hebrides as well. So widespread were their lands that they were frequently forced
into power-sharing arrangements with their kinsmen, which then turned into power struggles
to the death.
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Palsson, Hermann and Edwards, Paul (tr.): Eyrbyggja Saga,, ISBN= 0140445307,
Adventures of a semi-likeable scoundrel in Pagan Norway. In Chapter 44 the protagonist uses
runes to foil an attempt to poison him. One of the finest of the family sagas of Iceland, the
story of outstanding men who lived in Snæfellness, composed in the mid 13th century.

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Palsson, Hermann: Art and Ethics in Hrafnkel's Saga,

Palsson, Hermann; and Edwards, Paul (tr): Landnámabók (The Book of Settlements) ,
University of Manitoba Icelandic Studies, 1972 (Books Demand UMI), ISBN= 0835773426,

Palsson, Hermann : Hrafnkel's Saga and Other Icelandic Stories, ISBN= 0140442383.
Hrafnkel's Saga is one of the classics of Icelandic literature, and for good reason. It tells the
story of a man with a not-too-pleasant character who must endure--and learn from--the
misfortune caused by his own actions.

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Palsson, Hermann; and Edwards, Paul (tr.): Hrolf Gautrekson: A Viking Romance , ISBN=
0900025026,

Pálsson, Hermann and Edwards, Paul (tr): Göngu-Hrólfs Saga, ISBN= 0802023924

Pálsson, Hermann and Edwards, Paul: Vikings in Russia: Yngvar's Saga and Eymund's Saga
, ISBN= 0852246234

Palsson, Hermann and Edwards, Paul (tr.); Kyntlings Saga: a History of the Kings of
Denmark, Coronet Books, Philadelphia, ISBN= 0835773426,
Patterson, Andrew R.M.: Celtic Saga: Whithorn, Iona and Lindisfarne , ISBN= 0715206478

Pencak, William: Rodopi BV Editi Conflict of Law and Justice in the Icelandic Saga, ISBN=
9051838352.

Petre, Gabriel Turville (Ed.): Hervarar Saga ok Heidreks ; ISBN= 0903521113

Poole, Russell G.: Viking Poems on War and Peace: A Study in Skaldic Narrative, ISBN=
0802058671

Porter, John (Tr.): Bandamanna Saga,, ISBN=1897853130.

Rackham, Arthur: Wagner's "Ring", Dover, New York, 1979

Ringler, Dick: Bard of Iceland: Jónas Hallgrímsson, Poet and Scientist, ISBN= 0299177203.

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Roberts, David and Krakauer, Jon: Iceland: Land of the Sagas,. ISBN= 0810934523. Also
available from Mal og Menning Icelandic Bookstore. Reference no.: VA0052. Richly illustrated
book combining the sagas and beautiful photographs of Icelandic landscape and historic
places.

Ross, Margaret Clunies (Ed): Old Icelandic Literature and Society ISBN: 0521631122

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Schach, Paul (tr): Eyrbyggja Saga

Schach, Paul, (tr): NjAls Saga: A Literary Masterpiece,. ISBN= 0803207891

Schach, Paul: Icelandic Sagas, ISBN=0805765646.

Schlauch, Margaret (tr): Medieval Narratives.. ISBN= 0877520984. Contains FriðþjÛfs saga
hins FrÊkna.

Schlauch, Margaret (tr). Saga of the Volsungs: The Saga of Ragnar Lodbrok Together With
the Lay of Kraka. ISBN= 0404147046

Schlauch, Margaret: Romance in Iceland, ISBN= 0846217082.

Schlauch, O., (tr): Ragnar Lodbrok's Saga (Ragnars Saga Lodbrokar)

Schlauch, O., (tr): Volsunga Saga,

Sephton, John, (tr): Saga of King Sverri of Norway, ISBN= 1897853491

Skaptason, Jón and Phillip Pulsiano: Bárdar Saga, ISBN= 0824094247 . "A strange saga,
included among the 'Family Sagas' because it is set in Iceland and not in remote lands of
magic and adventure. The hero, Bard, was a Norwegian, fathered by a giant, and fostered by
another giant. The saga states that he was more of a troll than a man, so people called him
the god of Snæfell" per Ellis-Davison, Myths and Symbols in Pagan Europe.

Stephens, George; Tegner, Esaias: Frithiofs Saga: A Legend in Norway ;

ISBN=1897853688.

Stjerna, Knut Martin: Essays on Questions Connected With the Old English Poems of
Beowulf, ISBN= 0404600239.

Strensen, Preben Meulengracht: Saga and Society: an Introduction to Old Norse, ISBN=
8774929658

Sturluson, Snorri (Laing, Samuel, tr.):Heimskringla: Sagas of the Norse Kings ISBN=
0404146074. Written by Sturluson during the first half of the 13th century, giving history of the
Kings of Norway and Sweden from Odin down to 1177.

Sturluson, Snorri (Mondsen, Erling and Smith, A.H.(eds.,trs.): Heimskringla, or the Lives of
the Norse Kings,, Dover Publications, New York, 1990.

Sturluson, Snorri (Hollander, Lee tr.): Heimskringla, the History of the Kings of Norway,,
Austin: University of Texas Press, ISBN 0292730616

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ALT="Shop at Amazon.com" WIDTH=120 HEIGHT=240 BORDER=0 ALIGN=bottom>
Sturluson, Snorri: Heimskringla:,the Olof Sagas, ISBN= 0460007173.. A vast, sprawling
compilation of historical material..of King Olaf Tryggvason of Norway (995-1000), put together
in the early 14th century. Olaf converted Norway to Christianity by force as much as by
persuasion.

Swenson, Karen: Performing Definitions : Two Genres of Insult in Old Norse Literature
(Studies in Scandinavian Literature and Culture, Volume 3), ISBN= 0938100874

Taylor, Paul B. and Auden, W.H. (ed): Norse Poems, ISBN= 0571130283

Taylor, Paul Beekman: Sharing Story: Medieval Norse-English Literary Relationships, ISBN=
0404641652.

Thordarson, Sturla: Islendinga Saga

Thorgilsson, Ari, Hermansson, H. (tr): Islendingabok,. New York: n.p., 1930.

Thordarson, Sturla: King Hakon's Saga,

Tolkien, Chistopher (tr.): Saga of King Heidriek the Wise, Thomas Nelson & Sons, London,
1960,

Tranter, Stephen Norman, P Lang: Sturlunga Saga: The Role of the Creative Compiler
ISBN=3820495029.

Tucker, John: Sagas of the Icelanders: A Book of Essays ISBN=0824083873.

Turville-Petre, E.O.G.: Scaldic poetry, ISBN=0198125178.

Vigfusson, Gudbrand and Powell, F. York (ed.): Corpus Poeticum Boreale, The Poetry of the
Old Northern Tongue

Vigfusson, Gudbrand (ed.): Icelandic Sagas (4 vols), London, 1887-94,

Vigfusson, Gudbrand and Powell, F. (ed): "Landnamabok" in Origines Islandicae, York Oxford
at the Clarendon Press, 1905.

Madelung, A. Margaret Arent: Laxdaela Saga, University of North Carolina Press, 1972

Wawn, Andrew (Ed.): Northern Antiquity : the Post-medieval Reception of Edda and Saga,
ISBN=1874312184

Young, George Vaughan C. (Ed.); Clewer, Cynthia R. (Ed.): Faroese Saga freely translated
with maps and geneological tables ; ISBN=0907715184

Young, Jean (tr): The Fljotsdale Saga and the Droplaugarsons,, ISBN= 0460870041

York-Powell, F (tr)::Faereyinga Saga: the Tale of Thrond of Gate ISBN=1897853750

I've made no attempt to categorize or rate these sites, other than that they all
relate in some way to the subjects covered in this website. The best way to make
use of this collection is to scroll down the list and click on any hyperlink that
appears to be related to the subject you wish to investigate. Lots of interesting
stuff here! Please let me know if any of the links are outdated. Email
sunnyway@aol.com

AM 28 8vo, Codex runicus C.G JUNGs Theory of the Archetypes and Correlations

Anglo-Saxon Poetry Carl Jung: Anthology

Ancient World Web Centre for Study of Ancient Documents

Archaeology - ArchNet - Concise Dictionary of Old Icelandic

Virtual Library
Danish History -Saxo Gramaticus
Bayeux Tapestry 1
Dark Ages Reinactment Suppliers
Bayeux Tapestry 2
Florilegium Archive

Dawn of Time Craft - NetSERF: Medieval History

reproduction artifacts in
metal, leather, cloth and Online Medieval & Classical Library
wood
Past Forward | Index
Folklore and Mythology
Electronic Texts Project Runeberg

Project Runeberg Gopher

FTP to Medieval Resources for Medieval Studies

Translations Sacred Texts: Legends and Sagas

German Mythology Silver Hoards during Viking Period

(Dickinson)
Search Argos-Medieval
Germanic Myths, Legends,
and Sagas Society for Late Antiquity

Internet Sacred Text Swedish Museum of National Antiquities

Archive
The Ancient World Web: Main Index
Islandia - Mimir -
Icelandic Grammar
Notebook

Labyrinth Libraries

Medieval Classical Library

Medieval Scandinavia &

Anglo-Saxon Britain

The Danish History, Books Viking Related texts, Eddas, Sagas ...
I-IX
Virtual Libary for Medieval Studies
The Encyclopedia Mythica
Welcome to Islandia - Guide to Iceland
The Finnish Kalevala

The Icelandic Saga Center

University of Exeter
Library and Information
Service

Please let me know if any of the links are outdated or if you've found some to add
to the collection. Email sunnyway@aol.com
This first group of websites is the most educational, interesting, or amusing of all
the hundreds of runic websites I've found so far.

The Rune School - This is my newest discovery: an outstanding effort to provide a

series of lessons for those interested in obtaining a basic knowledge of runes,
sponsored by Werewood.com and by the mailing list runes-
divination@egroups.com.

Runes: Theory, Practice & Lore by Brad Lucas is a new site I discovered while
browsing the Ring of Runes Webring. Brad takes a scholarly approach, complete
with footnotes. It's very readable and interesting. I put this site at the top of the
list of links to visit. There is a wonderful article on Aegishjalmur "Helm of Awe".

Runes: Theory, Practice

& Lore
by Brad Lucas

Arild Hauge's Runes - This is a very comprehensive site from Norway (written in
English) which discusses the German, Norwegian, Swedish, Danish, Anglo-Saxon
and Greenland rune variations. Many more pages cover Viking life and
society.The Norwegian pages are even more extensive than the English. This is
my personal favorite of all runic websites. I've had the great pleasure of meeting
this runemaster during a visit to Norway in 1998. He now lives in Denmark.
 Arild Hauge's Runes & Vikings Page

Runesmith: Runic Journey - Superb presentation, solid runelore. Jennifer Smith

has created the sine qua non of rune websites. Tara Hill Designs is the
commerical area of this site. Highly recommended.

Grimner's Runes - Carl Johan Rehbinder, a Swedish artist, has created an

insightful treatise on the runes. There are both Swedish and English versions of
this lovely website. He has a great collection of runic icons for Macintosh, and is
the founder of the Nidstang webring.

The World of Bragi H. - Beautiful bindrunes and art by Icelander Bragi

Halldorsson. Hard to navigate, but worth the effort. He's a hunk, too. See more
runic art at Rune Art by Michael Hubba in Stained Glass and Rune Sculptures by
George Miller. and George Miller's Art.

Write Your Name In Runes - This page contains a nifty Java script that does just
what it says: type your name into a text field and press the button and you'll see
how your name (or anything else for that matter) is spelled in runes.

Regia Anglorum - Anglo-Saxon, Viking, Norman and British Living History.

Everything you wanted to know about Anglo-Saxon Britain, but were afraid to
ask. Huge extraordinary site, don't miss it. Regia Anglorum recreates a cross
section of English life around the turn of the first millenium, ca. AD 950 - 1066.

The Havamal for New Yawkas - Created by the Reginleif Felag, based upon Odin's
famous book of advice found in the Havamal in the Poetic Edda, with tongue
planted firmly in cheek.

The Wednesbury Rune Pages - This addition to my "favorites" page is produced

by Wednesbury Theod. It's short on graphics, but with the associated
Wednesbury Theod Website, it's loaded with content. Not for "New Agers", this is
a more serious and historical approach.

The Runes Event - Back after an absence of several years, is one of my favorite
sites. This is a "movie of the imagination", relating the saga of Egiil
Skallagrimsson. The creator, Gary Poisson, has composed music for the story,
posted online in MP3 form. He's also planning to make it available on CD.

Updated 12/09/02

Here are more rune websites:

Rune Sites from Around the World
Rune Fonts and Runecasting Programs
Commercial Rune Websites - Where to buy a runeset or rune jewelry
Ancient Hungarian Rovas (Runes) - A Hungarian site, written in English. Some of
the symbols are identical to the Germanic runes, but not always represent the
same phonetic value. Some of the mysterious symbols in the Icelandic Galdrabok
seem to be present here. See also: Hun - Hungarian - Transylvanian Runes and
Journal Of The Institute For Hungarian Studies for additional articles.

Andhrimnir, Odin's Cook - a Spanish website, in Spanish, by Jose Blanco.

Ancient Egyptians and the Futhark Alphabet - I've included this site for comediic
value. It is truly bizarre. According to Audrey Fletcher, "The Futhark Alphabet,
...is derived from the Hieroglyphs of the remote Ancient Egyptians. ...The
sounds represented by the Futhark Alphabet are direct descendents of the
Hieroglyphs of the Ancient Egyptians..."

An Exposition on Runic Practices - British Eamon Brooks' lecture given to the

Kryptos college S.R.I.A. 5th March 1994. "To understand the practical uses of the
Runes it is necessary to understand the basic concepts of Rune Philosophy as
developed over several thousand years by our ancestors. It would also be an
advantage to have a basic understanding of Norse Mythology...."

Angelseaxise Ealdriht's pages on runes: The Runes in Mægencræt, Talisman

Creation, Runic Divination, Learning the Runes, Anglo-Saxon Galdors, Runes,
Sei<eth>r, Spæ,

Anglo-Saxon Runic Converter - A javascript will write your name or other words in
A-S runes.

Anglsæxisce Runes by Jonathan Pressley: "On this page are the runic characters
of the Anglo-Saxons. While most people are more familiar with the ´Common
Germanic´ rune rows, in truth we know very little if nothing about them... What I
have presented here is the Anglo-Saxon rune poem in Old-English, in normalized
Old English, and Modern English with very brief commentary. The poems speak
for themselves and what little commentary is added is simply food for thought."
There is still more about Herb and Wort Lore, and Anglo-Saxon Magick
galdor/bedes on the Wiccecraeft page. Navigation is awful and some pages load
very slowly, but there is lots of data here. The site is cross-linked to Angelseaxise
Ealdriht.

An Icelandic Book about Magic - Stig B. Nielsen, from Denmark, has reproduced
several pages of galdrastafir (runic magical charms) from a book published in the
16th century. Text in English. Unfortunately, he doesn't tell us what the charms
are for. I've seen a couple of Icelandic sites with the same sigels. Some of them
are found in Stephen Flower's translation of The Galdrabok, an Icelandic Grimoire
.

Ankou's Page of Runes - Dan Gronitz's well designed site includes, among other
things, a timeline of the history of runes and discussion and images of the major
futhark "sets". In addition to the Elder, Anglo-Saxon, and Younger futharks, he
also illustrates the Frisian, Armanen, Gothic, Northumbrian futharks, and
Medieval Healing Runes, some of which are completely new to me. He also links
certain runes to each of Odin's Havamal eighteen rune charms.

Antti Karttunen's Elements of the Runes - This is a Finnish site, in English. It's
based primarily upon Bernard King's The Elements of the Runes. See also her
page: Nordic Runes in Unicode, if you're a techie.

Armanen Runes - By Karl Hans Welz of "Magitech University".This one starts to

get a little weird when it goes into the subject of "orgone generators". A German
site, written in English.

Arild Hauges Runer - Written in Norwegian . This is one of the most extensive
sites on runes and Vikings. Fortunately he's translated many of the pages into
English.

As Runas de Ódin - The significance of the magic of the runes, in Portuguese, by

Draco.

Asatru and the Elder futhark - Grimnir Svithrirsson is translating the the Lays of
the Poetic Edda.

A Web of Futhark- This insightful page by JehanaS has caused me to revise some
of my rune meanings.

Beginning Runes - Unickorn uses Australian D.Jason Cooper's Using the Runes
as the basis for this interesting educational site.

Beginning to Understand Runes - A rune primer by Stormerne. "The Skvala Press

first produced this rune primer as an eight page leaflet in 1994. The second
edition had improved rune graphics, a recommended reading list and clearer
interpretations. This new edition corrects some mistakes and ambiguities, and
adds a short historical section."

Darkrage's Runic Page contains summaries for each of the Elder Futhark runes
with suggestions for carving, coloring, and invoking.

Divination with Anglo-Saxon Runes - A one page summary that suggests using
Bibliomancy with the Old Anglo-Saxon Rune Poem. It also contains a good
depiction of the futhorc.

Dowsing the Elder Futhark - Brian J Murphy has come up with a unique method of
runic divination. Instead of casting or drawing rune pieces, he uses a pendulum
over a chart on which the runes are drawn. Brian has adapted my rune meanings
for this method. I've got to try this, because I'm a dowser, too.

Ecole Helvetique des Runes - A Swiss in French. A melange of philosophy,

poetry and pseudo-science, it places Hagal as the archetype in which all the rune
forms and all of life are found. It strangely depicts the Gothic runes inscribed on
drawings of a woman's pudendum. It associates each of the runes with a God or
Goddess. A Hagal-shaped LED device, "Hagaled", is for sale at 200 Euros, for use
as visual aid to meditation, to ionize a part of your dwelling, to harmonize
environment.

Dama del Lago - Here's a Spanish site about runes, in, by Viviana Arce, from
Argentina.

eGroups: Runes - "This is a basic rune discussion/study list. Although, it is

primarily, based on the 24 Elder Futhark, it is not based on any one tradition or
method of use and is open to anyone who is truly open minded about learning
more about the World of Runes. "

Freyja Aswynn's Homepage - Aswynn, who lives in the UK, is the author of
several authoritative books on runes which are featured on my Recommended
Reading page. She offers a correspondence course in Rune Mysteries.

Friends of the Swastika - This group seeks to reclaim the fire-twirl good luck
symbol. "For many millenia, before it was appropriated by the Nazis, the swastika
was a symbol of good luck and prosperity. Almost every race, religion and
continent honored the swastika -- a perfect example of the universal spread of a
symbol thru the collective unconscious used by American Indians, Hindus,
Buddhists, Vikings, Greeks, Romans, Celts, Anglo-Saxons, Mayans, Aztecs,
Persians, Christians, and neolithic tribes. There are even Jewish swastikas found
in ancient synagogues side-by-side with the star of David!"

Futhark.com - This reliable, attractive little site has aspirations. I look forward to
seeing it grow.
Gifts of Heimdall - Mike Langford's beautifully constructed website is from UK.
Mike has interpreted the runes in intriguing ways. This site is worth a visit.

Healing with Runes - "This page is mainly to show the different runes that can be
used for different ailments... The easiest way is to draw the rune on the body
with your finger. While drawing it tell the rune what you want it to do."

Högskollen i Lulelå University, Sweden - Essays on the history of the runes, the
different futharks, and some translated rune stones in Scandinavia.

Icelandic Runes and Pronunciation - An Icelandic website, in English. The

Icelandic language is essentially "Old Norse". The runes are of the Scandinavian
variant, also called the "Younger Futhark". See also Virtually Virtual Iceland
Runes and Pronunciation, another Icelandic page.

Idavollr Felag Runes and Runecaster - A javascript runecasting program that uses
my rune meanings. Click on Dvination and then on Runecaster.

Irminsul Aettir - A solid educational site on runes and Asatru, by Susan Granquist
and Mike Mohilo. Mike demonstrates how to use a dremmel tool to create an
intrically carved rune set. Start with this section and stay to explore the rest of
this truly beautiful website.

Islandica - contains phonetic and magical interpretations of runes. In Russian, so

you need a Russian font to read it.

Jeu de Runes - From Quebec, this site provides an automated reading, written in
French.

JF's Armanen Rune Page - The rune row developed in Germany in the 1930s.
Discusses runic numerology and runic astrology. The same content in German:
click here.

Kalle Runeristar - A Swedish page, also in English. Kalle Dahlberg is a genuine

carver of rune monument stones. His site includes photos of stones he has
carved, including one for the Leif Erikson memorial in Canada.

KaraGrim's Runic Postcards - Send a free email postcard bearing a rune. Kara
recommends which runes to send to the people you know. For example, "Send
[Algiz] to those who are accident prone, or just may need a little extra help in
staying safe. "

Keitan's The Old Art - New Age: Runes - This site carries a brief history and
meanings of the runes.

Knights of Rune - Another site about the Armanen runes, which asserts that they
are the "true runes" of Wuodan (Odin). "The Order of Knights of Runes is a
chivalric Order made up of folk united by true bonds forged through dedicated
rune work."

Labyrinth Anglo-Saxon Runes - Good pictures of the Anglo-Saxon runes.

La Saga de los Vikingas - Despite the Spanish title, this page about runes is
written in English. This is just one page of a framed site on Vikings. Click here for
the site's index. There is a Spanish version.

Las Runas Vikingas - The Viking Runes - Cs. heryl Harleston's site from Mexico is
in both Spanish and English

Les Runes - A French site in French, about runes with summaries of the rune
symbols and an automated reading.

Lightgift's Runes - uses the controversial "Uthark" order which places Fehu at the
very end. The site contains detailed and insightful discussions of each rune.

Making Runes - Andy Gates, from England, tells how he made a rune set with
stone and a power drill. Good practical advice.

Mal Vikinga (Viking Grammar) - This ambitious website by Peter Petersson, in

Swedish and English, gives an introduction to the Old Norse language of the
Vikings. It explains how to read the ancient rune marker stones. It's way over my
head, but interesting.

MeginRunar - Amana's Russian site; I wish I could read it, but a Cryllic alphabet
font is needed to see this site, otherwise it's all ascii and ???'s.

Mystic Mouse's Runes - This site offers a very cool surealistic runic wallpaper for
computer desktop as a free download.

N.O.R.S.E. - Non-Odinist Rune Seekers - Ingeborg S. Nordén's site contains

valuable material. In particular, see "Know How to Read Them: a Brief Guide to
Rune Lore" which discusses the meaning and background of each rune in depth,
and gives pithy reviews of popular modern rune books.

Nordic Magic Healing - This site is from France, but most of it is in English.
Runes, charms, incantations, and galdr, and their use for healing. Sections of
Yves Kodratoff's books in progress, Nordic Magic Healing, vol 1 "Healing Galdr,
Healing Runes", vol 2 "Screaming, I Gathered Them", and Hand Healing, Shiatsu
and Seidr are quoted. There are comprehensive discussions of known runic
inscriptions and of Runic charms.

Nordic Runes - If you can tolerate the annoying audio, there is information worth
reading here.This is a Swedish site by Berek (Bengt Sjöberg), written in English.
"Nytt om runer" - "News about Runes" in Norwegian and English, a yearly
publication of the latest news in runic research, for serious runologists.

Ogham - Colleen Whitaker has put together an excellent site on Celtic Ogham and
magick. Also see Every Ogham Thing on the Web.

Oswald the Runemakers Guide to Anglo-Saxon Runes - A British website. Bob

Oswald sells runesets and other runic items, and he's got some excellent content
here, too. He has expanded so much that he's had to start new websites!
www.runezine.com is a free newsletter, issued 5 times a year. Regular features
*The Runes in Depth* and *Runes for Rookies*. Free downloads and discounts on
rune products for subscribers. www.bindrune.com is a collection of 2000 bindrune
mongram designs and offer 30 practical bindrune talismans. He offers free
bindrune monogram designs. www.runes.info is his newest site and contains
runes information. It's a free contribution site for articles on runes and related
subjects. Free downloads, or upload your own promotional, tutorial or information
items for free. www.runic-design.co.uk is Bob's runic design service: runic
tattoos, T-shirts, artwork, illustration, web graphics, signs, etc. Online
consultancy for translation and transcription to/from runes. Runic Design Pack by
CD-ROM or internet download.

Pagan Parenting - contains an article by me with rune charms for fertility,

pregancy and childbirth.

Primrun - An Icelandic artist, Haukur Halldórsson, has taken the runic calendar
and turned the sigels into works of art. See the article on Ancient Calendars. The
website is in English.

R-U-N-A CENTRO DI STUDIO SULLE RUNE - An Italian website dedicated to the

study of runes.

Runas de vida - "Life Runes", a site in Spanish from Mexico. The Viking Runes
and their meanings. Also Carlos Castaneda, literature and media.

Runecasts - This is an online runecasting program, from The Scripts Joint, One
can choose from 18 different rune sets and 12 layouts. Click on any of the runes
to see a summary of its properties and meanings. The author did his research
well. The meanings and interpretations are quite good.

RuneGild-USA - The Rune-Gild was founded in Austin Texas, in 1980, by Edred

Thorsson (Stephen Flowers, PhD) "as the first authentic rebirth of the elder Runic
tradition to be available in about a millennium". See also Northwest Ohio Runa
Workshop - The purpose of the workshop is to provide those outside of the Rune-
Gild with a group setting to learn and internalize the objective knowledge
required of rune work.
RuneGild - South Pacific - Located in Australia. The site includes some very
interesting articles: "The Runes", "The Art of Berserk", "The Norns", "Mannaz &
Revenge", "Dagaz", "Blum Draws a Blank on 25th Rune", etc.

Runemagic - A site about the magic of runic divination, from South Africa. Gavin
Ford, the creator of this impressively designed site, offers for sale rune bags,
rune sets, etc. in addition to the educational content.

Runen - A German site, in German, a new Runes project on typOasis, with a lot
of unique runic fonts that were made especially for this project.

Rune-Net - Rune-Net was formed by a group of rune students in Australia and

elsewhere who have been studying as a network for over 10 years, and
individually for up to 25 years.The purpose of Rune-Net is to promote the study
of our runic heritage.

Rune-of-the-Month-Club - It took Jordsvin five years to compile all the articles,

but you can use them as intended, a concentrated study of each rune, taken one
at a time, month by month. It's well worth the visit and a bookmark for returning.

Runes - Website in French. L'Oracle va vous dire les Runes. A toute question une
réponse immédiate. Netscape Navigator needed.

Runes - Website in Japanese. You need a kanji font or it all shows up in ascii
jiberish.

Runes and the Isle of Man - A article about Vikings on the Isle of Man and the
runes they left behind.

Runes and Magick - Ostara provides us with an interesting discussion of

meditating and healing with runes. She relates each rune to a part of the body.

Runes Book - A Russian language runic site. Describes the history and
foundation of runes, the meaning of symbols, and magic divinatons.

Runes by Baldur - I've picked up some interesting ideas from Gregg. I like his
description of Freyr's aett as relating to the Physical, Heimdall's aett as relating to
Actions and Emotions, and Tyr's aett as relating to Mental and Spiritual. There's
some very useful information in the Rune Magic section, too, about the magical
properties of the individual runes.

Runes by Ragnar - The Denali Institute of Northern Tradition, in Alaska, supplies

a correspondence course in runelore. There are several articles exerpted from the
course on subjects of ørlog, wyrd, the Norns, etc. posted on this site

Runes in Art - The World of Bragi H. contains beautiful bindrunes and art by
Icelander Bragi Halldorsson. Hard to navigate, but worth the effort. He's a hunk,
too. See more runic art at Rune Art by Michael Hubba in Stained Glass and Rune
Sculptures by George Miller. and George Miller's Art.

Runes of the Elder Futhark contains Andorwitch's interpretations of the rune

symbols and the sale of handcarved rune sets, wands and staves.

Rune World - Tom Wulf's website on learning the runes: "Most of the information
here is designed to help you learn the exoteric or outer aspects of the Elder
Futhark runes... There is a separate page for each rune."

RuneWorld - An elegantly illustrated section on runes, part of the Upon Reflection

website, which discusses other ancient alphabets also. There is an automated
rune reading Oracle.

Runic and Colour Healing - Extracts from a talk by Stormerne given at a public
meeting of the Green Ray Society, London, England, in October 1994. The
corelation between runes and color healing escapes me, but I combine runes and
Reiki for healing, so who am I to judge?

Runic Unicode - What is Unicode? Unicode provides a unique number for every
character, no matter what the platform, no matter what the program, no matter
what the language. Runes have been assigned U+16A0...U+16FF. This is
technical stuff!

Runic Scripts - Gary Walker has prepared a wonderful chart comparing various
runic symbols: the common German (elder futhark), Anglo-Saxon, Danish,
Swedish-Norwegian, Manx, Halsinge (short-stem), and dotted.

Runic Writing - A Swedish site in English. "Many thousands of runic inscriptions

have been found all over the Viking world and in the faraway places they visited.
They are mostly carved on stone but are also found on objects of metal, bone,
horn and wood. The inscriptions contain a wealth of information and tell us a little
about how the Vikings saw themselves." This is just one page of a fascinating site
about Vikings.

Runological Projects at NCCH - the RUNETYPE project . Norwegian Computing

Center for the Humanities. In English and Norwegian. A more academic site, for
serious runologists.

RunVitki: Runes - The author of this webpage describes how he created a rune
set using cast-off deer antlers, a crocheted casting cloth, and a leather pouch to
carry them in.

Ruthdae's Runecrafting Page - If you ignore the annoying pop-ups, this brief site
describes how to make rune sets of wood or bone, and includes some very good
safety recommendations.
Secret Power of The Viking Wizards! The Runes for Magick and Divination - by
Onkle Thorr, who has a variety of monographs on runes and magic for sale on his
site. The site is difficult to navigate, but worth the effort to explore because of the
extent of its content.

Some Thoughts on the Origin of the Futhark - a British site shares Steve
Pollington's essay on runes presented at the Gesidas' London Meeting in
November 1997.

Stormy's Runes - Helen J. Carol Thompson's site has grown! In addition to

discussions of the runes and aettir, it contains Rune Game, an online interactive
reading, Birth Runes, runic astrology, if you will, and quite a bit of information
about Asatru and Norse mythology. Like me, she's a Reiki Master and has a page
on that, too.

Tan Productions - Genuine hand-carved rune stones, from paperweight size to full
size monuments, will be created to your order by this Swedish rune-rister,
Torbjörn Andersson. He also makes to order handsome birch-wood pendants
carved with runes and magical bindrunes.

Thee Clumsy Wizard - An eclectic site on magical workings that contains several
essays and graphical depictions of bindrune and other magical sigil construction.

The Elder Futhark with Sounds - Pronunciation of the names of the runes of the
Elder Futhark using Real Audio.

The Jargon File - Hacker slang illuminating many aspects of hackish tradition,
folklore, and humor. What does this have to do with runes? Well, look up these
words in the Lexicon: "runes", "runic", "casting the runes", "Great Runes". And
while you are there, take a look at Portrait of J.Random Hacker, to see what I'm
really like. <grin> (I'm not a hacker; I'm too old for that now, but I should have
been.)

The Kewel Ristar: - This website contains the Old Swiss Rune Poem from the
Nordicum Abcedarium, as well as the Norse, Icelandic and Anglo-saxon rune
poems. It also includes a new rune poem by Vitki ¥ens Æælîflørn. There is also an
interesting discussion of the metaphysical significance of numbers in old norse
culture. It touches briefly on runic numerology. There is a section on magick,
heavily influenced by Wiccan tradition.

The Runes Club - A message board and chatroom in Yahoo Cliubs. A pretty
erudite bunch of members, too!

The Rune School - A quite worthy effort to provide a series of lessons for those
interested in obtaining a basic knowledge of runes, sponsored by Werewood.com.
The Runic Mysteries - Part 1 of B. R. Gendler's article "The Magic of Language", in
Phurba Magazine online, discusses the use of runes and galdor in Anglo-Saxon
magic, with discussions of charms, spells, incantations, conjurations and curses.

The Runic Sky - Allan Webber theorises a runic astronomy based upon the sky-
maps of midnight, October 20, 1200. "The Norse had a long history in navigation
and hence are likely to have been keenly interested in astronomy. The ideas of
the Arabic world were the source for astronomy at this time. To serve their own
ends and advance their astronomy it is possible that they infused the meaning
and names to link the two systems (Norse & Arabic/ancient) together."

The Viking runes for divination and magic - Despite the name, this site is about
the Elder Futhark, not the Scandinavian Younger Futhark. It includes a free
automated rune reading using one of a dozen different (Tarot) layouts.

Tirage des Runes - A French site, in French, that selects runes at random and
provides the meanings and counsel of each.

Turkish Futhark Alphabet - There are archeological findings of runic symbols once
used in Turkey. The sigils are similar to the northern runes, but do not the same
phoentic values or meanings. The site is in English. Yamada Fonts (see next
page) has a Turkish rune font. Turkoman Int - Mystery of the Futhark Alphabet,
by Turgay Kurum, is another webpage on the same subject. This site comes from
UK, and is written in English.

Write Your Name In Runes - Just what it says: type your name and press the
button and you'll see how your name (or anything else for that matter) is spelled
in runes.

Wiccan Netbook of Shadows: Elder Futhark- Gives brief meanings of the runes
and shows six casting layouts. It gives correspondences to stones, flowers, trees.
Unique individual rune graphics.

Youger Futhark Booklet - A downloadable 46-page booklet by M.A Pidd, (in pdf
Adobe Acrobat format) about the 16-rune Scandinavian futhark, written for a
Stav organization in UK, Stáv at Einherjar Vé.

Zinnia - Runes Explained - An interesting history of the runes and an explanation

of Wyrd as "the Norse term for the complex and interconnecting web that binds
all things together... "

Updated 7/18/03
More Rune Links:
The Best - Sunny's Favorite Rune Links
Rune Fonts and Runecasting Programs
Commerical Rune Links - Where you can buy a runeset, jewelry, etc.

Amulets by Merlin - Unusual silver or brass "rune

casters" sets in the shape of the runes themselves for
casting or as pendants. Reasonably priced compared to
the competition.

Appaloosa Art Stamps - A sheet of unmounted rubber

stamps contains the Elder Futhark in two sizes. Backing
material and inks are sold separately. Stamp on
cardstock to create your own rune cards. A "RuneGlass
Runestone Kit" contains 25 embossable stained glass
pieces, a stampable muslin bag with leather tie, and
embossing powder.
Badali Jewelry - Custom Norse Rune Spell Rings:
sterling silver or 14k gold ring bands custom engraved
with words, phrases and Magic Spells in ancient Norse
Runes. Each ring is handcrafted one at a time to your
exact specifications. [They have fixed Uruz since I first
posted this.] Look for seller "badali-jewelry" on eBay
also.
BeWild.com offers inexpensive ($5.95) pewter single
rune and magical bindrune pendants. You have to click
to see the pictures in order to figure out what to order
since the descriptions are vague. They also sell Rune
Spell Candles for $9.99.
Book of Shadows - Runes - Best prices (as low as $14)
on quality ceramic rune sets in variety of colors and
textures. Pewter and polished stone sets are also
available.
BorderDog's T-Shirt eBay Store sells black Hanes pre-
shrunk cotton T-shirts in sizes Small to 5X bearing a
screen-printed Aegjshjalmur protection charm.

Capricorn's Lair carries a large selection of engraved

gemstone rune sets, individual rune pendants and
magical bindrune talisman pendants in pewter and
silver. They also carry Thorr's Hammer and other
Norse, Celtic, and "Elven" designs.

Cindy's Art & Soul - Cindy sells some pricey but

beautiful iridescent 15 mm rune beads. You could use
them for casting, or string them as jewelry. Matching
beads are also available without runes.

Clever Crow Shoppe offers a rather limited collection of

rune symbols (only Berkano, Dagaz and Tiwaz so far)
on sweatshirts, T-shirts, mugs, boxes, and tote bags. I
hope they add more.

Cool Art Custom Decals - 3" x 4" decals of each of the

Elder Futhark runes, expensive at $3 each, but a
unique product.

Creekmore Glass - Runes designed by Sara Creekmore,

with a magical feel and iridescent colors in dichroic
glass. Available in emerald, sky blue, cranberry, lilac,
dragon blue, and a rainbow selection that includes all
colors. Bindrune meditation stones are also offered.
Custom Wax n Seals will custom make a seal with the
runes of your choice. There are three different styles to
choose from.

Cybermoon Emporium - Witchywomyn's store sells

engraved gemstone and glass, bone and pewter
runesets, rune and runic charm jewelry, and scores of
other items.
Designer Jewelry by Jan McLellan - Modern Thorr's
Hammers, crosses and pendants inscribed with runes.

DivineWorld Runic Talismans - Each 1.8" pewter

talisman combines magical power of runes with energy
of semiprecious gemstones. The talisman is a physical
affirmation of your focus, linked to the essential
vibrations of the energies of natural runic forces to
cause the changes indicated by the talisman's layout.

Enchanted Broomstick - Selection of 12 scented "Viking

Rune Spell Candles", 6 inches in height, each bearing a
pewter rune pendant.

Flame Foundry & Forge sells a set of double-sided 3/4"

rune coins minted from solid copper, with a black
velvet drawstring bag. They are also available in solid
sterling silver, by special order.

Freya Aswynn's Runes & The Northern Mysteries

Correspondence Course - The supervised course
consists 12 lessons, each lesson taking approximately
one to two months.

Ghost Forge offers an octahedron rune dice set which

includes the book Runic Dimensions. They also sell
more traditional rune sets made of deer antler.

Judith Glue calls these handmade wool sweaters "The

Bright Orkney Runic", based upon the Viking rune
graffiti found on Orkney Island. The rune symbols are
knit right into the design. She also sells fleece
sweatshirts, scarves, and hats with runic writing.
Hammers by Weylandsdattir offers sterling silver rune
charms from the Elder, Younger, and Anglo-Saxon
futharks, as well as a variety of Thorr's Hammer and
Valnott pendants.
Here There Be Dragons has two "rune athames" with
obsidian blades, hand-crafted by Wyrd Systers. One is
inscribed with Berkano, the other with Wunjo.

Home4SchoolGear - The Viking Treasure Chest is a

sturdy cardboard book-shaped chest that contains an
array of activities: Hneftafl, a Viking game of strategy,
a model of a Viking ship, runes, maps, stickers, and
cards that demonstrate Viking dress, the Viking
territory, and the Norse gods and goddesses.
Lair of Darkness - Alfred's Rune Ring, named after the
greatest of the Anglo-Saxon kings, contains the
complete magical A-S futhorc.

Lapis Lazuli World has a gorgeous multi-stoned sterling

silver bracelet with inlaid magical bindrunes. They also
sell individual bindrune pendants in three sizes. The
bracelet and pendants come with information about the
magical charms.

Lexington Lights offers metal rune symbol pendulums:

Uruz, Eihwaz and Kenaz.

Lost Mountain Trading Company - Beautifully engraved

semiprecious stone rune sets. Available in Amethyst,
Rose Quartz, Clear Quartz Crystal, Hematite, Rutilated
Quartz, Aventurine, Petrified Wood, Red Jasper, Red
Agate, Tourmaline, Citrine, Aquamarine, Amitrine.
Wholesale and retail.
MagicalGifts.com - Viking amulets, rune charms, Celtic
knot jewelry, crystals, and magical talismans and tools.
Name Game - Your name in runes on self-stick address
labels, or business cards, at very reasonable prices.

New Moon Occult Shop sells a very nice wooden rune

set with embroidered pouch and some unique rune
dice. They also have rune sets of sterling silver,
pewter, and stone.

Novelty Soap Company offers a Viking Rune Stone

Soap in silver, gold or oatmeal! 5.5 oz of fine soap in a
variety of scents.

Ortak Jewelry of Orkney sell a variety of runic ring

styles in silver and in gold. The runic characters
translate as the romantic phrase "Love, Loyalty, and
Friendship".

Oswald the Runemaker, UK - Runesets hand made

from windfall branches of Ash, Chestnut, Hawthorn,
Hazel, Willow and other woods, a 24-page mini-
booklet, and a casting bag. Each set is cut from a
single branch, polished and varnished with a durable
nontoxic finish. The Rune symbols are branded by hand
with an iron tool.
Quicksilver Mint - Runic talismans as coins or
medallions, for love, spiritual attainment, success,
prosperity & well being. You can choose a celtic knot or
other mystical symbol for the back side.

Paragon Peacock - Runes on the Run Rune Card Deck.

Definitions are on the face of the card, so no more
bulky books to carry around. Each deck comes with a
free drawstring tapestry carrying bag. They also sell
rune sets made of naturally shed deer antler.
Ragnar's Ragweed Forge - Functional and historically
accurate hand forged Scandinavian knives, and
museum reproduction Norse and Celtic pendants,
brooches, belt buckles, penanulars, fibulas, hairpieces.
This site has the best selection of Thor's Hammers.

Read-A-Rune Kit consists of 24 handcrafted runes, an

instruction booklet and a reversible velvet bag chosen
from a selection of colors.

Rocky Mountain Runes - Shannon, who has a dozen

years of runecasting experience, makes Magickal
Mixing Spoons bearing bindrunes for Protection, Power
and Abundance. She also sells hand-made hardwood
rune sets.

Runa-Raven Press - All of Edred Thorsson's books and

more. This site is a sure bet for locating the finest
books on runes and related subjects.

Rune Cookies! Here are rune cookies you can eat:

Choco'runes and Almo'runes! There is even a
History/Mythology page. Ecookie is the way to order
delicious cookies directly over the Internet.

Runes and Jewels is a creation of Iva Winston. She

sells bronze runesets, and runic necklaces, bracelets
and anklets of sterling silver, 14k and 18k yellow and
white gold.

Runes by Design - Rune sets of glass, river stone,

semiprecious crystals, wood, metal (pewter, copper &
sterling silver), and bone (animal and human) priced
from $20 to $5000!

Rune-Song eBay Store - Best prices on etched tumbled

crystal and blown glass rune sets (not the usual small
stained glass pebbles) in a variety of colors.
Sales from the Crypt - Bindrune symbols are
individually etched into fine English Pewter pendants
(measuring about a half to three quarters of an inch),
and each piece comes with an in-depth explanation of
its meaning. They also sell Celtic Knot jewelry

Sedona Runes offers pewter and dichroic glass

runesets.

Sheila Fleet - The Iona Shop - Exquisite silver and gold

jewelry from Orkney, many with runes, like this
enameled brooch. There are rings, cuff links, pendants,
earrings, etc.

Silk Paintings of the Art of Vikings - Valentina Kuprina

custom paints silk wall hangings, scarves and shawls
with designs from ancient Swedish rune stones Her
new site displays many more rune stone paintings than
the original did. Beautiful!

Silver Dragon Jewelry - Sterling silver jewelry:

runescript rings, pendants with single runes, magical
runescripts and bindrunes, bindrune key chains.

Mystic Caravan - Pewter bindrune pendants made by

St. Justin, Cornwall. These three are for love, success,
and peace/happiness, but they have several others.
Celtic, Norse, & medieval designs are also available in
silver and pewter, including a nice selection of Thorr's
Hammers. They sell pewter and tumbled stone rune
sets, too.
TAN Productions - Torbjorn Andersson custom makes
full size and desktop rune stones, carved and painted in
the ancient manner.
Tablut - The authentic Viking board game of "Hneftafl"
mentioned in the sagas; what the Vikings did on long
winter nights. This is an electronic version. A wooden
board and pieces are available from Tara Hill, the site
listed below. Another source for the board game is
NorseAmerica.
Tara Hill Designs - Superb quality wooden runes, rune
set kits, and wooden Hneftafl game boards. She also
sells red ochre powder for reddening the runes.
Jennifer Smith is the creator one of my favorite Runic
websites, The Runic Journey.

The Artifact sells museum reproduction artifacts

including this runic ring and matching (but not
historical) earrings.

The Enchanted Glyph - Ben Crenshaw has created

lovely Norse and Celtic jewelry in silver. Knotwork
design is his specialty. Rune and Ogham sets are
available in pewter, brass and silver. He makes the
rune ring in either silver or gold. Look for Ben's wares
on eBay also. seller name "knot2bfolded".
13Moons.com offers a Seax Rune Carver's Knife and
vials of red ochre and linseed oil for traditional rune
coloring and charging, as well as wood and tumbled
crystal rune sets, rune bags, etc.

Triplemoon sells "Rune Spell Candles" for the runes

shown in the photo.

Woodcraft Supply Corp. sells most of the things one

needs for making runesets: 1/8" veining gouges like
the 5" Finecut Palm Tool shown here, woodburning
tools, hardwood dowels, and precut wooden dowel
plugs in bags of 100. The 1" plugs are ideal for casting
runes. Go First Class with a Flex Shaft Reciprocating
Carver for your Dremel drill. A Dremel will carve stone
as well as wood.
www.cairn-celtic.co.uk is another company selling fine
celtic and runic jewelry.

Wyrdshop Online (UK) - Traditional hand crafted

wooden rune charms: Talismans from Old Norse
Runecraft. They are supplied with thongs, to wear as
pendants. They also sell wooden runesets, both Elder
and Anglo-Saxon futharks, of holly, laurel, lime and
hemlock.

Updated 08/28/03

More Rune Websites!

The Best- Sunny's Favorite Rune Websites
Runic Websites from Around the World
Rune Fonts and Runecasting Programs

Coron's Sources of Fonts - FREE Several runic fonts including Dan Smith's rune
fonts. BEWARE fantasy runes! Even the "historical" collection contains some
fantasy runes. The collection includes the Hungarian Rovas "runes". For Windows,
a few for Mac, downloadable.

Orkney Runes - FREE The Orkney Runes package contains two Runic fonts
inspired by the Viking graffiti inside the Maes Howe Chambered tomb on the
Orkney Mainland. Windows and Mac, downloadable.
TrueType fonts by Curtis Clark - FREE Elder futhark font for Windows &
Macintosh, downloadable.

Yamada Runic Fonts - FREE Several runic fonts for Macintosh. The collection
includes the Turkish "runes". Downloadable.

Rune Fonts - Time Cycles - Macintosh. I've been using these on my Mac for years.
Includes Elder, Anglo-Saxon, and Younger Futharks, "Northern", Armanen
Futharks, and woodcuts of the Germanic runes. $79.50 and worth every penny.
The futhark on the title graphic of each page of this website is the "FutharkE"
font. You must call to order.

TransRunic fonts - An excellent collection of Germanic, Anglo-Saxon, Kylver,

Vadstena, Breza, Swedish and Danish futharks. Linguist's Software $99.86.
Windows & Macintosh. Purchase online.

FontCraft.com (a/k/a Ragnarok Scriptorium) has a collection of "Viking Fonts and

Art", which includes a stylized Anglo-Saxon rune font, called "Futhark" and a
pseudo-rune font called Surtur, which is actually the Latin alphabet but sort of
looks like runes. - $12 each font, downloadable, or $49 for the complete CD. -
Windows and Mac.

Links checked 6/22/03

I think you'll decide to make your own runeset after playing with these for a
while. There other automated systems online but the readings are usually limited
to one or three runes. The two that follow allow one to select from a variety of
runesets and layouts.

Runecasts - This is a fully functional demo of a Perl script that is available from
The Scripts Joint (see below). One can choose from 18 different rune sets and 12
layouts. Click on any of the runes to see a summary of its properties and
meanings. The author did his research well. The meanings and interpretations are
quite good. This is the best of all the online systems.

Facade Runes - This is the granddaddy of online runecasting systems. It has

been around for many years. It's OK, but the site above is better.

Links checked 6/22/03

The Scripts Joint - Rune Casts v 1.2. A Perl Script for inserting a runecasting
program on a website of your own. It's quite elegant, with the user able to select
the type of rune set used and the layout desired. The rune meanings and
interpretations are based upon reliable sources. A fully functional demo is shown.
$50 script only, or $70 iincluding installation on your Web Server. Requirements:
PHP 3 or 4, MySql Database Access, UNIX or Windows Operating System

R.K West - Fortune Tellier for Windows - FREE software for Windows 95/98,
downloadable. Includes Runes, in addition to Astro-Mates, Auras, Crystal Ball,
Dice, Geomancy, I Ching, Numerology, Palmistry, and Tarot.

Secret of Runes - $15 for Windows 95 or Windows NT 4, downloadable.

Xentrex.com Runes-The Viking Oracle $24.95 for Windows 95/98/2000/NT/XP,

downloadable.

Runes, the Ancient Oracle 6.0 - $20 for Windows 9x, Me, NT, 2000, XP,
downloadable.

Oracle of the Runes 4.0 - $12 for Windows 95, 98, 2000, NT, ME or XP,
downloadable.

SoftRunes - $29.95 for Windows 95/98/2000/NT/XP, downloadable.

Links checked 6/22/03

More Rune Links:

The Best - Sunny's Favorite Rune Links
Runic Websites Around the World
Commercial Rune Links - Where you can buy a runeset,
jewelry, etc.

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The Monthly Aspectarian, March 2000
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