The Rune Site

Armanen Rune Set

The Armanen rune set, like other sets, has a difficult history to pin-point where and when it was established. Some will say that this set was originally developed by Guido List, while others will tell you that List followed the previous works of a scholar named Johannes Bureus. However, either way you look at it List’s work varies enough from previous scholar’s work to make the Armanen rune set one worth having a look at.

Gudio List (1848-1919) was the founder of a school of German rune work. The contributions to the study and preservation of the runes may be one of the reasons that we know as much about the runes as we do today. That’s not to say that all that List had taught was to be held as truth. In fact List claimed that his Armanen rune set was not only older than the Elder Futhark but that his set had laid the groundwork for the Elder Futhark as well as other rune sets.

It is said that the Armanen rune set came to List in a vision one day after he had become temporarily blind from an eye surgery. He envisioned 18 runes that were said to be the original rune set and the most ancient script for the Aryan race. However, if we look closely at the 18 runes we’ll notice that List simply took various Scandinavian rune sets, used from those sets various rune staves and then added 2 more to get a total of 18 rune staves for his set – which incidentally is the number of runes talked about in the Hávamál (Sayings of the High One – Part of the Elder Edda).

As far as the divinatory meanings for List’s runes we can see a close connection to the meanings of the Younger Futhork. However, with List’s set there are different meanings for daemoniums (reversed runes) as well as different names¹. The use of this set among Germans and people in German speaking countries seems to be very widespread. However, since this set has ties to Socialist German, the Nazi party and in some aspects even to Hitler, we see this set being used less by modern day rune casters.

Anglo-Saxon and Frisian Rune Sets

The Anglo-Saxon rune set was adapted early in the 6^th century B.C.E. from a rune row known as the Frisian rune row. The Frisian runes were the result of a rapid change in the language in Frisia. With such a rapid change in the language more runes were eventually needed so the Elder Futhark was expanded by 4 symbols to bring the Frisian rune row to a total of twenty-eight rune staves. Later around the 7^th century a twenty-ninth rune, Ear, was added to form the Anglo-Saxon rune set.

When the rune row was expanded a slight change was made to the order of the set. Ansuz, the fourth rune of the Elder Futhark, was replaced with a new rune, Os and Ansuz was renamed Aesc. While this may have been the only change to the shapes and names of some of the runes it was not the only change in rune order that we come across with this set (and its similar sets). In various manuscripts and on some carvings we see the runes in different orders. On a knife found in the Thames River in London we see the full rune row but in a different order. On the Thames River knife we still see that the fourth rune is Aesc, but the last eight runes are arranged differently leaving the rune Ear to be at the end of the rune order.

Most of the information for the order of the Anglo-Saxon and Frisian rune sets is known because of the Thames River knife, also known as the Thames scramasax, and the Vienna Codex. The Vienna Codex is an early 9^th century Anglo-Saxon manuscript that does provide a complete version of the Anglo-Saxon rune row.

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.

Elder Futhark – Rune Meanings

The Elder Futhark consists of 24 runes divided into three groups of eight, known as an ætt (singular of ættir), which are said to be ruled over by both a god and goddess. The first ætt is ruled over by Frey and Freyja, the deities of fertility. The second ætt is ruled over by Heimdall and Mordgud, and the third and final ætt is ruled over by Tîwaz and Zisa.

I have added to this page the color associations for each rune. The first color will be the color that I have assigned to the rune and the one in parentheses is the color assigned by the author D. Jason Cooper in his book Esoteric Rune Magic. If there is are no parentheses for a second color that simply means that my color choice is the same as Mr. Cooper’s.

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Timeline of Rune History

This is only a brief timeline of the runes. I will be adding more as this site continues to grow so please be sure to check back often.

5^th century B.C.E.
In the Alpine region the ‘alphabets’ known as North Etruscan, North Italic or Alpine come into existence. Later these ‘alphabets’ will play an important role in the development of the runes.

4^th century B.C.E.
The Alpengermanen are thought to have come into contact with Alpine (or North Italic or North Etruscan) ‘alphabets’ and made use of them.

3^rd century B.C.E.
There is a fusion between the Alpine alphabets and the pre-systemized runes forming the 24 staves of the Germanic or Elder runes. A bronze helmet found at Negau in Steiermark that was dated to possibly the 3^rd century B.C.E. was inscribed in a Germanic language with Alpine lettering.

2^nd century B.C.E.
Rome conquered Etruria and brings in the Roman alphabet. However the letters of the Etruscan alphabet may have advanced north through traders.

Near the end of the 2^nd century B.C.E. Germanic survivors of the battles of Vercellae (the Cimbri) and Aquae Sextiac (the Teutons) stay in the area. The Cimbri, before crossing the Alps back towards Germany, may possibly have learned the runes and passed them on the Suevi.

1^st century B.C.E.
The Cimbri, Suevi or possibly the Teutons advance the runes northwards down the Rhine river. At this same time the Marcomanni move the runes eastward. A goblet found at Vehlingen with a runic formula is dated to the 1^st century B.C.E.

1^st century C.E.
The Roman author Tacitus writes his “Germania 10” in which he gives an account of the divinatory methods of the ancient Germanic people. Also in this work it is presented that although men carried out the rituals Tacitus may have witnessed, women were held in high regard for their holiness and gifts of prophecy.

200 C.E.
A lance tip carved with runes is found at ØvreStabu in Norway and is said to date to this time.

400 C.E.
Around this time Rome is looted by people who are familiar with the runes. These people may have taken some Roman letters and incorporated them into rune lore. Also the Kylver stone, a Gothic grave slab in Gotland, shows us the first f-u-þ-a-r-k (f-u-th-a-r-k) order.

550 C.E.
A gold medallion found in Vadstena Sweden shows the three families of runes separated by double dots.

800 C.E.
Earliest date of a purely Norse rune-stave inscription.

1000 C.E.
Anglo-Saxon Rune Poem is written.

3^rd century C.E.
By this time the runes have made their way to Denmark, Jutland, and Scandinavia by traveling along North Sea costal routes consisting of the Frisian Islands, Heligoland Bay as well as across Schleswig-Holstein.

6^th century C.E.
Saxons bring to England the 28 rune-staves of the futhork that was developed in Friesland.

9^th century C.E.
Development of the 33 rune-staves in Northumbria.

Early in the 9^th century the use of the Germanic Futhark comes to an end. However, after a short transition an entire Scandinavian rune-row comes into existence mainly based on the Germanic runes.

11^th century C.E.
Icelandic rune poem is written.

13^th century C.E.
Norwegian rune poem is written.

16^th century C.E.
Runic inscriptions in Gotland date to as late as the 16^th century.

17^th century C.E.
Runic inscriptions in Iceland date to as late as the 17^th century.

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.