The Rune Site

‘Casting Lots’ in Sagas

We see in a few of the sagas the mention of ‘lots’ and the act of ‘casting lots’ for many purposes. On each of the saga pages I had said that it was uncertain if these lots were really runes or something else completely. There is some evidence that these lots may in fact have been runes or pre-runic magic symbols that were carved on branches.

In the first century A.D. the Roman author Tacitus wrote his Germania 10 in which he gives an account of some divinatory practices of ancient Germanic people.

For divination and the casting of lots they have the highest regard. Their procedure in casting lots is always the same. They cut off a branch of a nut-bearing tree and slice it into strips; these they mark with different signs and throw them completely at random onto a white cloth. Then the priest of the state, if the consultation is a public one, or the father of the family if it is private, offers a prayer to the gods, and looking up at the sky picks up three strips, one at a time, and reads their meaning from the signs previously scored on them. If the lots forbid an enterprise, there is no deliberation that day on the matter in question; if they allow it, confirmation by the taking of auspices is required.

The different signs that were scored on the wood could have only been one of a few things. First off it’s possible that they had carved magical symbols onto the strips. If this is the case they may have been the runes being used as magical symbols or actual magical symbols that date to a pre-runic time. We have to take into account a few things here. If the symbols were in fact magical pre-runic symbols then why would we find items, such as swords and rings, from this time period that contain magical inscriptions carved in runes. Not the pre-runic symbols, but the actual rune symbols. However, there’s another side to this coin. If the runes were used for magical inscriptions then why would we see so many variations in different rune sets? If they were used for magic then there would be no need to make changes to the design of the symbols. It would be similar to the symbols used in astronomy, since each symbol stands for something specific, like the sun or the moon; there is no need to change the symbol. So the symbol gets passed from culture to culture and through time unchanged. However, using the runes as a writing system would give reason to why there were changes in the shapes of the runes.

There is one other possibility that could lead us to believe the symbols carved were rune shapes. This possibility is that the runes were used for both magical purposes as well as for writing. The magical inscriptions were simply oral commands carved onto an item to give the power of the command to the item it was being carved on. This seems to be the more likely explanation. The runes used as a system of writing would allow someone to add magical inscriptions to something without having to know a separate list of magic symbols.

With all that said is it safe to assume that the terms ‘casting lots’ and ‘lots’ referred to the runes in the sagas? Well without any solid proof the answer would be no, we can’t say for certain. However, the possibility of this happening is greater than the possibility of it not happening. At least that’s what I am lead to believe, still you should try to decide that for yourself.

Medieval Runes of Healing and Magick Set

For almost all other rune sets you should be able to find some divinatory meanings for each rune in its set. This is where the Medieval runes differ from the rest. They were never used for divination purposes and are actually not a rune row in their own right. What they are is individual runic symbols that hold magickal properties of protection and healing. They are probably the least known of the rune sets and probably one set that we may never fully understand how and what they were used for. They are said to originate in the Middle Ages and are largely thought to be Germanic or Dutch in origin.

The images and shapes of this set (shown here) are not that different than the other runes that we’ve seen before. But why is that? If these runes were used for magickal protection and healing, why not just use the protection runes or healing runes from an already developed set? The answer to that is not clear and may never be. It could be that the images for the runes were chosen because each rune was said to relate to a god or goddess. If that’s true then setting them apart from the other runes may be the reason why the shape was changed only a little. If you wanted the power of a god to help protect you or your home then it may be wise to use a protection rune from an established rune set. However, if you wanted to make sure that the rune held a little more power and possibly some magick to it, then it may have been the intent of the user to modify the rune just slightly enough so that the image was not identical, but still showed the original rune, therefore adding the element of magick to the rune. This is of course a lot of speculation and guesswork since there is no solid evidence of why these runes were only used for magickal purposes and not in casting.

Medieval Runes of Healing and Magick – Rune Meanings

The Medieval runes of healing and magick are special as they were not used in rune casting but for protection and healing. In fact they were mainly associated with gods and goddesses that were worshiped secretly in Christian times.

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Saga of the People of Vatnsdal

In the Saga of the People of Vatnsdal we do not come across too many mentions of the runes, but we do find that magic and witchcraft are mentioned a lot in the story. Whether this magic and witchcraft is rune related in anyway is not known. It is quite possible that some of the magic weapons, staves and other items may have been inscribed with runic symbols. However since there is no evidence to back this up the passages that mention magic and witchcraft have been omitted from this site.

Like Egil’s Saga we do come across the idea of casting lots in this saga. Again I have decided to put those passages onto this page so that the readers can come to their own conclusions if the runes may have been used in the lot casting. There is only one mention of the word ‘rune’ in this saga so I have started with that passage, after that I have put the few other passages that might be somehow rune related. Again that is for you, the reader, to decide.

Chapter 34

Jokul carved a man’s head on the end of the post, and wrote in runes the open words of the curse, spoken of earlier. Jokul then killed a mare, and they cut it open at the breast, and set it on the pole, and had it face towards Borg.

In this passage we see that Jokul uses the runes as a way to make his oral curse into a written one. This is much to the same effect as we have seen Egil do in chapter 58 of Egil’s Saga. Take into consideration the similarities between the passage of Egil’s Saga and the one here with Jokul. Both of the men after speaking and oral curse carve the curse in runes on a pole. Also both men use a horse (or a part of a horse in Egil’s case) and set it on the pole. Why this is done I cannot say for certain. It may have something to do with the power and status of the horse. If we look at the Gothic rune Egeis/Eyz we see that the gods used horses in divination, shamanism and royal pageantries. So quite possibly the horse could bring the gods attention to the curse. The only other reason that I could think of why a horse may be used would be because of Sleipnir, Odin’s horse. It was said that this eight-legged steed had the runes carved on his teeth. There may be a connection then that a horse on a rune carved pole would carry the message to the gods in a manner similar to the way Sleipnir carried Odin.

Fate and Magic

Although I had said that I was not going to make mention of the magic and witchcraft involved in this saga I have decided to include one passage that may possibly be linked to a rune casting. The section talks about determining the fates of men that have gathered at a feast. Traditionally this sort of thing is done by a woman casting the runes and reading a man’s fate from the runes. However, there is no mention of the word rune but there is talk of ‘a magic rite in the old heathen fashion’.

Chapter 10

Ingjald and his men prepared a magic rite in the old heathen fashion, so that men could examine what the fates had in store for them. A Lapp enchantress was among those present. Ingimund and Grim arrived at the feast along with a large retinue. The Lapp woman, splendidly attired, sat on a high seat. Men left their benches and went forward to ask about their destinies.

The use of the runes to ‘examine what the fates had in store’ for people was not an uncommon practice. However, the one thing to look at is the fact that the readings were done by a Lapp enchantress. Would she cast runes for this ritual or would she go into a shaman-like trance to see the future? It may be safe to say that this is a reference to a rune casting. If she were to enter into a trance to see each man’s destiny she would possibly have to jump in and out of such a trance for each fate that she was looking at. That’s a very exhausting thing to have to do, but casting the runes for each man wouldn’t require her to do such a thing and might be a more likely a situation.

Casting Lots

There are several mentions of the use of lots in this saga. The following chapters and quotes are where this is mentioned. Feel free to have a look at them and decide for yourselves if these “lots” might have been runic symbols or not. I will not explain the situations in which the quotes take place in the story since that has no bearing on whether or not the “lots” could be runic symbols or not.

Chapter 42

Thorgrim was considered best suited for the chieftain’s role because of his kinship with the Vatnsdal people, but it was to be settled by lot, because many others thought themselves well suited.

Chapter 42

The lots were then places in a small cloth and it was always Silver’s lot which came up, because of his magic powers.

Chapter 42

Silver’s lot had secured the godord.

Again we have to determine if the lots used here were some form of the runes or something else completely. It is possible that bindrunes¹ may have been used to represent each person that was in the running for the godord. But is just as possibly that each man was assigned a number or symbol that was drawn on some material and then drawn from the cloth.

Odin Discovers the Runes

The Elder Edda is a book of mythological stories of the Norse gods and goddesses and it is in here where we first see Odin learn about the runes. A story called Havamal¹ or “Sayings of the High One²” tells us just how Odin first learned the runes.

Odin said:
I know that I hung on a high windy tree
for nine long nights;
pierced by a spear -Odin’s pledge-
given myself to myself.
No one can tell about that tree,
from what deep roots it rises.

They brought me no bread, no horn to drink from,
I gazed toward the ground.
Crying aloud, I caught up the runes;
finally I fell.

We see that Odin, in a shaman-like self-sacrificing ritual, deprives himself of food and drink as he hangs upside down on a tree. In some translations we are told that this tree is Yggdrasil, the Norse World Tree. As the days drag out longer and longer for him, nine nights pass and it is then when Odin sees the shapes of the runes. Crying out, he catches up the runes and falls from the tree.

The poem goes on talking about the runes and how Odin knows how to carve them for magickal uses. There are a total of eighteen runes that are listed but we never are told the names nor hinted at what they may look like. However if you believe the stories and tales of Guido List then you would tend to accept the Armanen Runes to be the runes that Odin discovered. Of course there is no evidence to even come close to supporting List’s claim as his rune set being the very first and original rune set.

If you are looking for the section in the Hávamál where it talks about Odin and the runes, it starts on the 138th stanza in the poem. Or if your poem doesn’t tell you the stanza number look for the section “The Lay of Loaddfafnir” (which starts on the 111th stanza). Skim a little ahead and you should see it.

Egil’s Saga

In Egil’s Saga we come across quite a few references to the runes and even some references that could possibly be the use of the runes for casting lots. While it’s not positive that the casting of lots was done with runes I have chosen to include such passages so that those viewing this site can find these references in the work and decide for themselves. In all actuality the casting of lots was probably done with sticks or other materials notched with lines or numbers but you can decide that for yourselves when you read the passages.

When reading Egil’s Saga we come to find that Egil Skallagrimsson was not only a powerful warrior, poet and farmer but also very accomplished in the use of runes. At one point he was told about a young woman who had been confined to bed due to a serious sickness. When Egil is brought to this woman he comes to find a whalebone with runes carved on them in her bed. The runes on this whalebone were carved as healing runes by someone not trained properly in rune carving and thus was the reason that the young woman was not getting well but becoming more sick day-by-day. Egil steps in and cuts new runes that help the woman start on her road to recovery. There are other great encounters of the runes in this story so let’s take a look at them so we can better understand the uses and usefulness of the runes.

Chapter 44

Egil took out his knife and stabbed the palm of his hand with it, then took the drinking-horn, carved runes on it and smeared them with blood. He spoke a verse:

I carve runes on this horn,
redden words with my blood,
I choose words for the trees¹
of the wild beast’s ear-roots;²
drink as we wish this mead
brought by merry servants,
let us find out how we fare
from the ale that Bard blessed.

We cannot say for sure which runes were carved on Egil’s drinking-horn because we do not know which set of runes Egil was familiar with. If it were the elder futhark we might assume that “trees” might mean Elhaz which refers to the elk and whose runic shape appears to look like the elk’s horns. Or we might even assume that it could be the rune Uruz, which stands for the auroch (wild ox) whose large horn may even have been the source for such a drinking horn. However the spread and shape of the elk’s horns would look more like a tree than the horns of an auroch. Also the line that contains “the wild beast’s ear-roots” is more likely to refer to Uruz and we would probably not see a double reference to the same rune in two lines of Egil’s verse. So assuming that the elder futhark runes were used by Egil, it would be safe to say that both Elhaz and Uruz would have been carved on the drinking horn to protect Egil from any sort of poison.

The reason we see Egil cut his own hand and cover the runes he had just carved with blood was a way thought to invoke the power of the runes. Because of this we also see why many runes are colored or associated with red. Red paint, ink or other material would represent blood and help release the power and magick of the runes that we are using.

Chapter 58

Then he thrust the pole into a cleft in the rock and left it to stand there. He turned the head towards the land and carved the whole invocation in runes on the pole.

The head on the pole in this case is the head of a horse. Egil had an encounter with Prince Rognvald, son of King Erik and Queen Gunnhild, as he and his men were approaching Herdla. Prince Rognvald and his crew went to spy on Egil, but when Egil spotted the warship that Prince Rognvald and his twelve crew members were in he steered his ship and rammed the warship. Jumping on board Egil told his crew not to let anyone escape alive and Prince Rognvald and his twelve crew members were killed. After the battle Egil and his companions raided Herdla plundering all the valuables they could find. They then prepared to set sail to make their escape, but before they could Egil ran back inland took a hazel pole and a horse head and cursed King Erik and Queen Gunnhild.

The idea here is that Egil was going to use the power and magick of the runes to make sure that his curse on the king and queen would work. An oral curse is one thing but to add the intensity of the runes would make this curse visible and known to all that did not hear him when he said it.

Chapter 73

‘We had some runes carved,’ said Thorfinn. ‘The son of a farmer who lives close by did it, and since she’s been much worse. Do you know any remedy, Egil?’
Egil said, ‘It might not do any harm if I try something.’

When Egil had eaten his fill he went to where the woman was lying and spoke to her. He ordered them to lift her out of bed and place clean sheets underneath her, and this was done. Then he examined the bed she had been lying in, and found a whalebone with runes carved on it. After reading the runes, Egil shaved them off and scraped them into the fire. He burned the whalebone and had her bedclothes aired. Then Egil spoke a verse:

No man should carve runes
unless he can read them well;
many a man go astray
around those dark letters.
On the whalebone I saw
ten secret letters carved,
from them the linden tree³
took her long harm.

Egil cut some runes and placed them under the pillow of the bed where she was lying. She felt as if she were waking from a deep sleep, and she said she was well again, but still very weak.

Here we see a situation of misused runes. Thorfinn’s daughter, Helga, had been sick and some farmer’s son had carved, what he thought, were healing runes on a whalebone to help her get well. However when Egil inspected the runes carved on the bone he noticed that they were causing her more harm than good. To get rid of the old runes Egil scrapes them off into the fire and burns the rest of the bone. He then cuts the proper new runes and places them under Helga’s pillow in her bed.

Scraping off the runes on the whalebone was a necessary start to help Helga get better. The reason that Egil burns them was to make sure that the power of the runes was no longer there. If he had simply scraped the runes off the chips of the bone would still be in the room. Burning the bone converts the bone into another material – from a solid to a gas if you will. This releases the power of the bad healing runes allowing Egil to cut the proper healing runes. Egil also speaks about how no man should carve runes unless he can read (understand) them well. This is a general warning that if the correct runes are not used in a certain situation that they can have a different result than what we intended.

Chapter 77

The man who had carved the runes for Helga lived close by. It transpired that he had asked for her hand in marriage, but Thorfinn had refused him. Then the farmer’s son had tried to seduce her, but she did not want him. After that he pretended to carve love runes to her, but did not know how to, and what he carved had caused sickness instead.

This is the chapter where we find out why Helga, Thorfinn’s daughter, became sick in the first place. The farmer’s son was in love with Helga and when all other ways had failed him he resorted to carving runes in order to make her fall in love with him. However since he was not skilled in the runes he ended up carving runes that made her ill.

Chapter 79

Then Thorgerd said, ‘What will we do now? Our plan has failed. Now I want us to stay alive, father, long enough for you to compose a poem in Bodvar’s memory and I will carve it on a rune-stick. Then we can die if we want to.

In this chapter we see Egil’s daughter, Thorgerd, trying to get Egil’s spirits up. Egil’s son, Bovar, had died and Egil had retreated to his bedchambers in hopes that his life would not continue much longer. However, Thorgerd comes to his room and tells him that she hopes that Egil will make a verse in Bodvar’s memory so that she can carve it into a rune-stick. The thought of doing such a thing was enough to pull Egil out of bed and get him back on his feet. He proceeds to write twenty-five stanza verse in memory of his son.

In this saga this is the one time we see the use of the runes simply as a writing system. The runes in all the other chapters are used as powerful symbols for magick or curses. The reference to the runes in chapter 58 might possibly have been used in the same manner, but it’s not clear. The reason I say that is because the curse that Egil sets on King Erik and Queen Gunnhild is rather long and if Egil and his crew were trying to escape odds are that he would not take the time to carve the whole curse on the pole. More likely he would have carved a few runes that would set such a curse making sure that there are enough runes carved to make it clear, to anyone who saw the pole, just what the curse was intended to do.

Casting Lots

I had mentioned that Egil’s Saga had also contained the act of casting lots. The following chapters and quotes are where this is mentioned. Feel free to have a look at them and decide for yourselves if these “lots” might have been runic symbols or not. I will not explain the situations in which the quotes take place in the story since that has no bearing on whether or not the “lots” could be runic symbols or not.

Chapter 7 – According to custom they cast lots every evening to decide which pairs would sit together and share the drinking horns.

Chapter 48 – Before the time came to put away the tables, the earl said that they should cast lots to pair off the men and women who would drink together, as far as numbers allowed, and the remainder would drink by themselves. They all cast their lots into a cloth and the earl picked them out.

As you can see the casting of the lots could or could not be rune symbols. On the one hand they could simply be dice as they would not be too uncommon at such a time. However in chapter 48 we see that they cast these lots onto a cloth, a practice that would not make sense for throwing dice, but would make sense for casting the runes. There is a third possibility that the lots were neither dice nor runes but some other form that would allow you to pair a lager group of people up.

Rune Sets

There are many different versions or sets of runes that you will encounter as you read more about the runes. This is largely due to the history, travel and adaptation of the runes by different societies and cultures as they traveled around Europe. History tells us that the runes moved from society to society by the means of traders, travelers and warriors. A person may encounter and learn the runes from one society and then carry that knowledge to a new society through their travels. Since each society may have different phonetic sounds in their vocabulary the runes would take on new sounds, forms and meanings. For the most part you’ll see that the meanings and sounds didn’t change all that much. Similarities can be found between many sets. Of course there are times when you see that one rune set may be expanded or shortened to fit the needs of a specific society.

But what makes one set different from another set? Is it simply their shapes, meanings and sounds? Or can it be something deeper than that? From here on we’ll examine a few of the different rune sets and see what makes one different from the other. Click on the links to learn more about them.

Anglo-Saxon and Frisian Rune Sets – Expanded versions of the Elder Futhark rune set totaling 28 runes staves for the Frisian runes and 29 staves for the Anglo-Saxon set.

Armanen Rune Set – An 18 rune stave set created by Guido List. List claimed that this set was the “original rune set.”

Elder Futhark Rune Set – Also known as the German or Viking rune set, the Elder futhark set contains 24 rune staves.

Gothic Rune Set – This rune set of 25 staves was adapted from the Elder Futhark by a 4th century bishop for the use of writing Christian material.

Medieval Runes of Healing and Magick Set – These 8 runes were never really used for writing but were mainly associated with gods and goddesses that were worshiped in secret during Christian times.

Northumbrian Rune Set – This 33 rune stave collection was an extension of the Anglo-Saxon rune set adding 4 more runes to the already 29 rune set.

Younger Futhork Rune Set – Around the 7th or 8th century the Elder futhark rune set was shortened to 16 runes to form two new sets collectively known as the Younger futhork.

Rune Meanings

If you’ve had time to look at the different type of rune sets then you may be curious about is just what those runes stand for. As the runes were developed and as they transformed over time they came to stand for more than just sounds. They held magickal properties to people who used the runes for casting. They were still being used for writing so they held a phonetic sound as well. The name of each rune held a certain meaning and could stand for an item or an idea. For each different set below you will get to see an image of each rune, the phonetic value, what the rune stood for and also it’s meaning for casting purposes.

Anglo-Saxon and Frisian Runes – consists of the Elder Futhark Runes plus 5 more runes

Armanen Runes – similar to other runes in Scandinavia but were created by Guido List (1848-1919)

Elder Futhark Runes – sometimes called the German or Viking Futhark

Gothic Runes – the type of runes that are found on the Kylver Stone

Medieval Runes of Healing and Magick – 8 runes that were not used for writing but for magickal and healing purposes during the Middle Ages

Northumbrian Runes – consists of the Anglo-Saxon Runes plus 4 more runes

Younger Futhork Runes – includes the Danish and Swedish-Norse Futhark

It’s important to note that the names of the runes that you will find on other sites and in books may be different than the ones that you see on the pages for this site. For example the Elder Futhark rune “Kenaz” has at least five different names (or spellings) that I can think of off the top of my head. What I have done here is to use the names which I have used in my runic journal since I started it. You may also find that the images in a few books or other sites may be a little different as well. I took the most common images that I found in all of my rune books and used those in hopes that if you further your study on the runes that you may encounter the images I have used.

Sets in bold will be covered here when I get the time.