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THE RUNATAL OR ODIN’S RUNE POEM

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GNOSTIC RUNOLOGY
Fischbach, the Edda and the Runes
Gnostic Chemistry Or Alchemy 
In the section entitled “Runic-Lore of the Edda [Runenkunde der Edda ] ” in his 1900 booklet on the runes,
Fischback says:
Intro To Gnostic Alchemy 

The Runes indicate the Mystery/Secret of the Essence of all Things, they are (so to speak) Characters
Hermetic Masonry 
of the Soul-of-the-World [Weltseele ]

Gnostic Runology 
“They stand on the Shield of the Sun; on the Ear and Hoof of the early-awakening
[frühwachen], ever-quick Sun-Horse [Sonnenrosses ]; on the Bear’s Paw; on the Wolf’s Claw;
The Runes And The First Root Race 
on the Eagle’s Beak and bloody Wings; on the Poet’s Tongue” etc.
Further Gnostic Explanation Of 
Heinrich Heine calls the Rune-Sayings of the “Edda” defiantly-enigmatic [dunkeltrotzige ] and
Creation
tremendously-magical Evocations.

Gnostic Esotericism Of The Edda 

Gods, Humans, Elves, Elements, Sea, Earth, Trees, Stones etc., Everything has its Rune, its Origin-,
Existence- and Destiny-Mystery/Secret. Nordic Mythology – Odin 

Kant would call it “the Thing in itself”. Nordic Mythology – The World Tree 

Odin knows the Mystery/Secret of Things, but not the Future. This is what the Mother of the Norns Reemergence Of Runic Studies 
(Wala) reveals to him. (1600s)

He, who gave the Runes to Humans and thus is the highest Rune-God, went to the Norns , Historical Background (1600s- 
when Disaster threatened the Aesir . 1700s)

At the Foot of the World-Tree these Norns threw their Sticks/Staffs [Stäbe ] and prophesied about Historical Background (1700s- 
the same Situation.
1800s)

When Baldur’s imminent Death was announced by the Norns , Odin wanted an even more certain
Historical Context (1800s-1900s) 
Message.

Precursors To Modern Runology 

He rode from Niflheim to the Hêl .
Fire Worship In Gnosis 
The Rock-Structure of the Ground shook
Dull Thunder sounded. Thus he reached Hela ’s High Palace; Guido Von List’s Runic Ideas 
But swiftly to the East-Gate Odin rode him through.
There he knew was the Burial-Place The Runatal Or Odin’s Rune 
Of the knowing Old-Woman. Poem

He sounded the Wake-Song (for the dead), Modern Germanic Runology 

Facing North, he drew the Runes
And then demanded with infallible Formulas Peryt Shou’s Esoteric Principles 
Full of Magic-Power [Zaubergewalt ] to be given the Future-Truth,
Until the Reluctant one arose. Marby’s Runic Philosophy 

Wala: Gorsleben’s Runic Theories 

Who art Thou, Stranger?
Why doth Thou waketh with Questions Teltscher’s Runic Theories 
From anxious worry
For my Soul? Preliminary Rune Practices 

Snowy under Snow, Overview 

Surrounded by Rain
And wet-with-dew I lay Huiracocha’s Introduction 
So lukewarm as if already dead.
The Language Of Light, Rhythym 

After Odin has learned everything and Wala has even greeted him as Odin, the Owner-of-All, he And Eurythmosophia
leaves with the Words:
The Fa Rune 
Neither Soothsayer
Are You, nor Wala ; The Ur Rune 

You are rather

The Mother of the Norns . The Thorn, Torn Or Dorn Rune 

She is therefore the Epitome of all Truth. The Os And Othil Or Odil Runes 

(Olin)
In the Havamal (Proverbs of the High) Odin gives his People [Volke ] Knowledge about the
Importance of the Runes, which are partly used for the Gods- and the Altar-services, partly used for The Rit Or Rita Rune 

a prosperous Life.
The Ka, Kun, Kaun Or Kaum Rune 
Enigmatic is his Narration, that he hung nine Days on the World-Tree, wounded by the Spear, until
he, through runic Sayings which reached his Ear, fell to Earth. The Hagal Rune 

The Interpretation that Odin first descended onto the Altar in Fire, only when the right Words were The Not, Nod Or Noth Rune 

spoken is probable, and that, having risen again in the Flame, he would come-back through it.
The Is Or Ich Rune 

Thus the Thunderer carved them

Is Rune (Supplemental 
Before the Kingdom-of-the-People :
In which he ascended, Information)

He will come-back.
The Ar Rune 

With these Runes, it is said in the Havamal :

The Sig, Sol, Or Sun Rune 

The most famous Speaker lined them up,

The Tyr Or Tir Rune 
Staffs [Stäbe ] so glorious for strengthening healing.
They were shaped by mighty Gods
The Bar Rune 
And chiseled into the Bark by supreme Masters.

The Laf, Lagu, Or Logr Rune 

Odin himself did so with the Aesir ,
With the Elves Däin , the Dwarves Dwalin ,
The Man, Madr Or Mannaz Rune 
For the Evil-Giant race Aswid he carved them.

Man, Madr Or Mannaz Rune 

Do you Know: how to carve them,
(Supplemental Information)
How to lay them out and arrange them,
How to design them in order to find Guidance?
The Yr Or Ir Rune 
How to pray properly in the process?
Yr Rune (Supplemental 
Konrad , the son of Heimdall (King Rig )
Information)
Learned the Runes, which give right Advice/Councel [Rath ]
For long Life and to teach Sacredness.
The Eh Or Ehe Rune 
Thus he soon knew how to blunt the threatening Steel
To dull the Sharpness, to summon the Storm
Ehe Rune (Supplemental 
And to save Humans from the Perils-of-the-Sea.
Information)
The voices of the Birds were understandable to him,
Blazing Fires he soothed, he extinguished,
The Gibur Or Gibor Rune 
He quieted the Worries and rendered the Strength
Of eight Men to be inherent in One.
Gebo And The Cross Of Saint 

Andrew
The most comprehensive Description of various Runes we find in the first Brunhild -Song.

Gibor, Gibur, Gebo Rune 

After Siegfried has awakened the Valkyrie from Sleep and betrothed himself to her, he asks her to
(Supplemental Information) 1
educate him in Wisdom.

Gibor, Gibur, Gebo Rune 

Brunhild (Sigrdrifa) begins :
(Supplemental Information) 2

Force [Kraft ] and Krirgsruhm drink from the Jug here,

The Jer/Ger Or Jera Rune 
Which I mix for you, brave Hero.
With Magic-Songs, healing Characters [Zauberliedern, heilsamen Zeichen]
Jera Rune (Supplemental 
And Wisdom-Runes [Weisheitsrunen ], I spice it abundantly.
Information)

The Runes, to win Glory and Victories

The Cross Or Kreuz 
Learn and dig them into the Hilt of your Sword;
On the Handle and on the Pole engrave them and put
The Cross Supplement 
Twice beside it the Names of Tyr …

Summary And Conclusion 

We’ll end our quote there, but clearly Fischbach is impressed by the way the runes were described in the
various Nordic Poems.
Summary And Conclusion 2 

Guido von List and the Rúnatal or “Odin’s Rune Song” in the Havamal

List went further and associated each of his Armanen Runes with specific verses of Nordic Poems. He
explained that the 18 “original” runes or “Ur -Runes” came from his analysis of a section of the epic poem
Havamal called the Rúnatal , which has 18 stanzas (of about 2-7 verses each) referring to the different
runes.

Although the text itself does not say which runes are directly associated with which stanzas, List makes
those associations himself and others authors of the times echoed those associations as well.

The Rúnatal describes what happened after Wuotan/Odin came down off of the “World Tree” and received
the Runes:

List’s
# Stanza Comment Associated
Rune
138 I know that I hung,
on a windy tree
for all of nine nights,
wounded by a spear,
and given to Odin,
myself to myself,
on that tree
of which nobody knows
from what root it arises.

139 They dealt me no bread,

nor drinking horn.
I looked beneath,
I took up the runes,
yelling I took them up,
and fell back from there.

140 Nine great songs

I got from the famous Son
{“mead” or ‘beer’ refers to an intoxicating substance,
of Bolthor, the father of Bestla.
similar to how the term ‘wine’ is used in Christian
and I had a drink of the dear mead
symbolism}
that was drawn from Othroerir.

141 Then I prospered

and was wise
and waxed & gained;
my words from words
obtained words,
my works from works
obtained works.

142 You can find runes,

meaningful staves,
very strong staves,
very powerful staves,
which the Great-Thule [Fimbulthulr]
stained,
and that the great rulers made,
that Hropt of the rulers carved.

143 Odin among the Aesir,

but Dainn for the elves,
Dvalinn for the dwarves,
and Asvith for the ettins.
I carved some myself.

144 Do you know how you must carve

them?
Do you know how you must read
them?
Do you know how you must stain
them?
Do you know how you must wield
them?
Do you know how you must ask
them?
Do you know how you must
sacrifice them?
Do you know how you must send
them?
Do you know how you must
immolate them?

145 It is better not to ask,

than to over-sacrifice.
A yeild always looks for a gift.
It is better unsent,
than over-immolated.
So Thund carved
before the history of the tribes,
when he rose up
and came back after that.

146 I know those magical songs,

not known to a king’s wife,
nor to any human.

One is called Help

and it will help you
with disagreements & sorrows
FA (1)
and all afflictions.

147 I know a second:

that is needed by the sons of men,
those who would live as healers. UR (2)

148 I know a third:

if there comes a great need for me
to bind against the opposition.
{“bind” or ‘binding’ as well as ‘to bond’ (to tie or fasten
I dull the edges/blades
something tightly) is an older way of describing magical THORN or
of my opposition
effects} DORN (3)
so that their weapons and trickery
do not bite.

149 I know a fourth:

if warriors bear
bonds on my limbs.
Thus I chant
so that I may go [free and] OS and OTHIL
the bonds spring from my feet, (4)
and the bonds [spring] from my
hands.

150 I know a fifth:

if I see a speedy shot,
[like] a spear flying into the folk;
it does not fly so boldy
RIT or RITA (5)
that I cannot stop it,
if I catch sight of it.

151 I know a sixth:

if some thane attacks me,
with the roots of a wild tree,
{a “thane” is a man who held land granted by the king,
he who says he hates me
ruler or chief} KA or KAUN (6)
will get hurt,
but I will be unharmed.

152 I know a seventh:

if I see a fire high
on the hall around my seated
companions,
it does not burn so bright HAGAL (7)
that I cannot protect it
when I know the chant to sing.

153 I know an eighth:

it is useful
for all who know it,
whenever hatred grows NAUTH or NOT
among warriors’ sons, (8)
I am able to quickly remedy it.

154 I know a ninth:

if need arises during storms,
to protect my ship on the sea,
I can still the winds,
IS (9)
and calm the waves,
and put the entire sea to sleep.

155 I know a tenth:

if I see hags [or witches]
playing in the sky,
I can work it
that the they fare away, AR (10)
so their shapes shall fare home,
so their spirits fare home.

156 I know an eleventh:

if to battle I must go,
leading long-time friends,
I sing under the shield
and they fare into battle powerfully SIG (11)
and they fare from battle wholely,
they are whole wherever they go.

157 I know a twelfth:

if up in a tree I see
a hanged man swinging high,
so I can carve
and stain runes, TIR or TYR (12)
so that the man comes [down]
and speaks with me.

158 I know a thirteenth:

if I sprinkle a young thane
with water,
[then] he cannot fall,
BAR (13)
though he goes to battle,
he will not be cut down by swords.

159 I know a fourteenth:

if I must [with] an army and the folk,
tell them of the gods,
of the Aesir and elves,
LAF (14)
[then] I know [these things] clearly,
[while] few of the unwise know so.

160 I know a fifteenth,

which was chanted by Thiodrorir
the dwarf before Delling’s door;
He sang power for the Aesir,
advancement for the elves, MAN (15)
and understanding/intelligence for
Hroftatyr.

161 I know a sixteenth:

if I want the heart and pleasure
of a wise maiden,
I turn the mind
YR or IR (16)
of the white-armed woman,
and switch all her reasoning.

162 I know a seventeenth:

[I sing it]
so that the youthful maiden
EH or EHE (17)
will not slowly forgo me.

These songs
you will, Loddfafnir,
be lacking for a long while;
but will be good for you, once you
learn [them],
they will be useful, once you
understand them,
and needful once you accept
[them].

163 I know an eighteenth:

that I let none know,
neither maiden, nor man’s wife;
[yet] it is always better
when one knows about it;
GIBOR or
it follows the last of the songs,
GIBUR (18)
unless [it is known] to her alone
who lies in my arms,
or is my sister.

164 Now are Har’s sayings

spoken in Har’s hall,
all-needful for the sons of men
un-needed by ettins’ sons.

Hail the one who speaks [them],

hail the one who knows [them]
useful to the one who gets them
hallowed are those who heed
[them].

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