The early Saxon druid served his tribe or community, and that community was centered around the mead-hall. This was where people gathered to relax and to discuss business. Oaths were sworn over drinking horns filled with mead. The mead-hall was a combination boardroom, nightclub, and recreation center. A modest mead-hall might be called a meduærn, while a grander structure was known as a meduheall or meduseld. In Tolkien’s fictional Middle Earth, Meduseld was the name of the great hall in Rohan. In the epic poem of Beowulf, King Hrothgar’s mead-hall is called Heorot.
The mead-hall was the site of the community symbel, or feast. These feasts were essential to early Saxon society. A symbel could continue for days, and included poets, musicians, and other entertainers, as well as the requisite parade of food and drink. Business deals were made and marriages arranged. Often months of preparation were devoted to hosting one symbel. The local lord and his favored guests and retainers sat at a “high table,” where the best dishes and cuts of meat were served.
The house or hall where the symbel was held was a place of safety. It was a protection against rain, hail, and chill winds. It could dissuade the thief and the wild beast. The hall was where the inhíred (household) gathered at the end of the day. The runes that we will look at in this chapter reflect life in the safety of the hall. The mysteries inherent in these runes teach us how to live and prosper with our kin.
MANN: Human
(MAN)
Phonetic Value: m, as in mum
Mann biþ on myrgþe his mágan léof,
sceal þéah ánre gehwilc óðrum swícan,
for þám dryhten wille dóme síne,
þæt earme flæsc eorþan betæcan.
A joyful person is beloved of his kin,
even though each one depart away,
for moreover the lord wills his fate,
the destitute flesh be delivered to the earth.
To explore the rune mann we must first move beyond the thoroughly modern definition of “man” as a term exclusive of “woman.” Titles like policeman, fireman, and mailman have been replaced today with more egalitarian titles—police officer, fire fighter, mail carrier—but the older words were historically accurate for both males and females in these professions because “man” originally meant a person of either sex. It was a synonym for “human,” a word which came to us from the Latin humanus.
The English language is consistently inconsistent with its vocabulary for living creatures. For many species we have only one name for the entire kind. When we want to indicate the sex of guppies, for example, we can only do this by stating that an individual fish is a male guppy or a female guppy. We have no special words to designate the sex of the fish. For other species, we have names for their entire kind, and two or more other names to indicate sex and age. We can speak of deer in general, or be more specific by calling it a buck, doe, or fawn. The sex of a horse can be identified by whether we call it a stallion or a mare. Pigs, including the “Guinea” variety, can be either boars or sows.
There are a very few creatures that we identify collectively with one word, but have another term to designate just one sex of that species. The name identifying the sex of the creature may be specific for males or females of the species. There’s no reason or pattern to this, it is simply how our language evolved. For ducks we have a specific word for the male, which is called a drake. When we point out a flock of ducks, we do not have to indicate that the flock consists of both ducks and drakes. The former term includes the latter. The word man, or mann, originally fell into this category, and even today we understand that mankind is not in any way exclusive of females. Many centuries ago, there was a word to specifically identify a person as male. He would have been called a wermann, meaning a male human, in contrast to a wífmann, or female human. Wermann eventually disappeared from the English language, while wífmann evolved into the modern woman. The word mann without a prefix indicated the species, not the sex.
The passage of the Rune Poem describing mann is not especially cheery. We are presented with an image of a person who is joyful, pleasant, or perhaps sweet (myrgþe), and beloved by his or her kinsmen. The warmth is then swept away as we are told that they will all be separated, by death if for no other reason. There is no room for discussion. No matter how pleasant or sweet the person, no matter how beloved, he will eventually be separated from his family and tribe. When his flesh is earme, meaning destitute or wretched, when his body has been severed from the rest of his person, it shall return to the earth.
As sad as this may sound, the mann rune is drawing our attention to a fundamental aspect of our relationships with others. Whenever you bring another person into your life, whether through marriage, birth, friendship, or business, you must accept that the relationship, however long it may last, is temporary. Eventually you will separate. You will divorce or move away. If by luck nothing such as this happens, the relationship will end when either you or the other person eventually dies. This harsh, cold truth is affixed to the first line of the passage, the line telling of the pleasant man or woman beloved by kinsmen. Mann reminds us of how precious our relationships are. It cries out for us to appreciate our loved ones, and not take them for granted.
When we look at the form of the mann rune we can see two persons, represented by the upright strokes, each with his or her arm on the shoulder of the other, illustrated by the angled strokes. The image depicted by the shape of the rune is an image of camaraderie.
In a divination, mann calls attention to the querent’s relationships with others. Exactly what the rune is trying to say, of course, depends both on the situation and on the other runes around it. It could mean that the querent will soon meet a person, or perhaps a group of people, with whom he will develop a deep and worthy relationship. It could mean that the querent needs to focus on the relationships he or she already enjoys. Mann is a rune of tribe and immediate community.
In rúncræft, mann is useful for creating, strengthening, or sustaining community. Combine this rune with beorc and gyfu for a charm to win new friends. Or use mann in a bindrune with éoh to nurture harmony in your immediate or extended family. If you wish to use the rune in this sort of way, however, be sure to heed its message. Never forget that your loved ones are gifts that could be snatched away at any moment. Do not wait until tomorrow to show each of them how important they are to you.
When contemplating this rune, envision in your mind’s eye a community of people. This could be an immediate family, an extended inhíred, or even a small town or village. These people seem happy enough as they go about their business. But among them, resting in a casket, is a corpse. Are they aware of the corpse? It must weigh on their hearts in some way. The corpse is a reminder that their time together is precious.
WYNN: Joy
(WEUN, the eu is similar to how it would
be pronounced in French, similar to the first vowel in burger, without the r)
Phonetic Value: w, as in with
Wynn brúceþ þe can wana lýt,
sáres and sorge, and him selfa hæfþ
blæd and blysse and éac burga geniht.
Joy possesses him who knows little want,
illnesses and sorrows, and himself has
prosperity and happiness and also a sufficient dwelling.
On the surface, this passage of the Rune Poem sounds fairly straightforward. The wynn rune is a rune of joy and pleasure. When a runic mystery is presented in so simple a fashion, we can be certain that there is some underlying layer of meaning. We have already seen that dæg indicates the promise of happiness, so the mystery of wynn must be distinct from this in some way.
You may remember that dæg is described as an ambassador or messenger (sond) bringing light, mirth, and hope. Dæg is a force that can contribute to happiness. In this way, we can think of dæg as the cause and wynn as the effect. Wynn does not speak of what might bring joy into our lives. Instead it defines exactly what joy is. We are told that a joyful state can only exist if we are relatively free of want, illness, and sorrow. A joyful state requires a degree of prosperity, happiness, and a roof over one’s head.
It may appear odd, at first, for the Rune Poem to tell us that we are not going to be very joyful if we are homeless. Why would the Rune Poem point out something so obvious? It seems as if the poem is almost challenging us to reassess our lives, to notice and acknowledge our blessings. I should mention here that the word I have translated as “prosperity” (blæd) does not necessarily mean “endless wealth;” it means “having enough.” Wynn tells us that if we have enough to get by, along with a roof over our heads and reasonable health, then we should be joyful.
In form, the wynn rune looks much like a small flag or pennant proudly raised by the wind. Raising a flag is a triumphant and joyful act. Conversely, when we are in mourning it is customary to lower the flag. The Anglo-Saxons made use of flags or banners, which they called fanan, and seem to have used them much as we do today. Raising the flag is an indication of pride and, above all, ownership. This is another facet of the mystery of wynn, for this rune is also protective. The Old English word burga means a dwelling, but it implies a degree of safety or fortification. It can also refer to a castle or to a town protected by walls and towers. The dwelling only contributes to a joyful state if it is secure.
Wynn usually has a very simple, direct meaning when it appears in divination. It denotes joy. This rune indicates that the querent will have or gain all that he needs. We should keep in mind that all the querent needs is not necessarily the same as all the querent wants. Because of this, wynn can sometimes indicate that the querent is letting greed cloud his or her mind. Almost all of us, at one time or another, have allowed our desire for more to overshadow our appreciation for what we already have. In wiglung, wynn will sometimes tell the querent that he should be joyful because he already has all that he needs. More often, however, the rune is expressing itself in a future tense, reassuring the querent that his or her immediate future holds the promise of joy and delight.
In rúncræft, as you might expect, wynn can be used in almost any positive working. Combine this rune with ác and eolh for protection. A charm using wynn with beorc and dæg can attract good luck, while a bindrune crafted of wynn and æsc will guard the luck you already enjoy. Wynn, ur, and sigel are another good combination for a general good luck charm.
Wynn can also be used for more specific, defined purposes. If you want to switch to a new career or enter into a career that you have prepared yourself for, combine wynn in a charm with gear and feoh. Be sure that you are well prepared to handle an entry-level position in your chosen career, because gear is working as your “harvest” here, bringing into your life what you have earned.
If you are ready to settle down with a life partner, make a bindrune of wynn and gyfu to attract the right person. This is not a charm for romance; it is entirely possible to have barrels of romance without any long-term commitment. Conversely, you can have a solid, long-term commitment without a hint of romance, and this is desirable for business partnerships and platonic friendships. The bindrune described here can attract a suitable life partner, but it is then up to you to put some romance into the relationship, assuming that is what you want. Gyfu represents the commitment between the two parties, while wynn ensures that the arrangement will provide all you need to achieve a joyful state. The person it attracts may not be the best-looking person at your local singles’ club, and he or she may not be exceptionally wealthy. Whoever it is, this person is guaranteed to come with a few flaws, but it will be a person with whom you can find happiness.
In your mind’s eye, envision people in the security of a hall. This hall could be anything from a simple cottage to a palace, so long as the structure is sound. There is a table with plenty of food, and the people are well dressed. They are healthy and have “little want.” This is contentment. Be aware of and grateful for your blessings.
ETHEL: Home
(ETH-el)
Phonetic Value: oe, as in boy or noise
Eðel byþ oferleof æghwylcum men,
gif hé mót þær rihtes and gerisena on
brúcan on bolde blædum oftost.
The home is very dear to all people,
if there they have the opportunity for justice and honesty while
enjoying prosperity in the dwelling most often.
The word ethel means “home” in the broadest sense. It can be a personal residence, one’s native land, or an entire nation. For Americans, this word could mean the United States, but it could also refer to a local region, such as New England or the Ozarks, if either of these are your native soil. For the British, it could be the entirety of the United Kingdom, or perhaps just the Midlands. On either side of the ocean, ethel could mean a private estate. Ethel can also be a reference to the entirety of the physical world—to Middle Earth—as the land or residence of the living. The word ethel can mean “home” in any way we might use it in Modern English.
The Rune Poem tells us that the home—whether we are speaking of a private residence, a local region, or a nation—is a thing of value. It can be loved by or dear to all people (oferleof æghwylcum men) when it functions as it should. In this passage of the Rune Poem, we see that the dysfunctional household is not a modern phenomenon. The Anglo-Saxons recognized that a home must embody certain values, and in the Rune Poem these values are justice (rihtes) and honesty (gerisena).
The Old English word rihtes literally means “laws.” What the Rune Poem tells us here is that a healthy, functional home—whether we are speaking of an individual household or an entire nation—must be governed fairly by a set of rules that everyone understands. In theory the opposite of a lawful society is an anarchy, but in practice it is more likely to be a despotism in which the rights of the people are nonexistent. In fact the Old English rihtes evolved into our Modern English word “rights.” A home will only be dear or beloved if its people have rights and are treated justly.
The other necessary value is honesty. For a household or nation to be functional, most of its members must be honest in their dealings with each other. For the most part, we really are honest in our interactions. Humans would otherwise never have become speaking creatures. Language requires a degree of honesty, even among thieves. If we cannot presume there to be some truth in the words of others, then language has no value at all. Most of us are honest most of the time, but very few of us are honest all of the time, and so the Rune Poem reminds us of how important this quality is for a home to remain functional and prosperous. I do not think this can be overemphasized. In theater and cinema, dramatic performance always builds on some form of conflict. Observe any drama, whether a serious drama or a comedy, and you will see how the conflict is almost always instigated by dishonest words or a dishonest act. Dishonesty creates conflict and destroys community.
In form, the ethel rune is an illustration of an enclosure. It is not a circle, which has no beginning or end. We can see where the enclosure opens, at the bottom of the rune, and we can see that it is tightly shut. The household can open itself to new members, either through adoption or by birthing them. But its members are collectively enclosed and defined from the outer world. What happens within that enclosure depends on how well, if at all, the “home” embraces the values of justice and honesty.
The wiglere needs to be careful when ethel appears in a divination. Its definition of “home” can be situational. In this sense, it most likely refers to the querent’s personal residence, but it could also mean his nation or even a regional subculture. For Pagans, the ethel rune could be a reference to their neo-tribal affiliations, to an inhíred or kindred or coven. Carefully consider the other runes in the reading when interpreting ethel. Even after the wiglere has identified which “home” the rune is speaking of, exactly what is it saying about the home? This, too, is situational. The rune may be telling the querent that his home, however this is defined, is a resource to rely on to help overcome his current problem. On the other hand, it could be telling him that his home is the source of that problem. Somehow, for good or ill, the home is an important factor.
This illustrates why it is necessary in the practice of wiglung to let the runes speak to you, instead of reading flat, static interpretations from the pages of a book. A really good reader will open his mind to the runes and “know” what they are saying. The runes are powerful symbols—allow yourself to harness that power.
In rúncræft, ethel is used for any charm or spell directed at one’s personal home or tribe. Use it with éoh for a general charm to bless the home or tribe. This is also a good charm to help build the qualities of justice and honesty in your home. Combine both of these runes, ethel and éoh, with either æsc or eolh to protect the home or tribe.
For this rune, envision in your mind’s eye a family or some other social unit, perhaps a coven or inhíred. Each person is engaged in a different activity, and yet all are obviously valued for their respective functions within the social unit. There is an overall sense of order, justice, and belonging.
CEN: Pine
(KEN)
Phonetic Value: c, as in kick; or ch, as in cheat
Cen byþ cwicera gehwam cuþ on fyre,
blac ond beorhtlic byrneþ oftust
ðær hi æþelingas inne restaþ.
The pine is a tree known by all for its flame,
shining and brilliant it often burns
where the people relax inside.
This rune could arguably be grouped with the other tree runes—ác, æsc, thorn, éoh, and beorc—in the Runes of Leaf and Root chapter. Just as the Old English word æsc means both a spear and the ash tree that provides the wood for the spear shaft, the word cen can be translated as both a torch and the pine tree providing the wood for the torch. The emphasis in the Rune Poem, however, is entirely on the use of pine wood. We are told elsewhere that the ash tree is lofty and sturdy, that the birch tree bears without fruit, but nothing is said in the Rune Poem about the pine tree except that its wood burns well. In the Rune Poem, the pine is fuel. For this reason, I felt it more appropriate to group cen among the runes found within the halls of men.
Cen can be interpreted as meaning a torch, but the Rune Poem does not refer to it specifically in this way. A proper torch in pre-Christian England was wrapped at one end with a rag soaked with some flammable substance, often resin. Flaming pine branches could have been carried about, but these would quickly burn out. In this passage, the Rune Poem does not seem to be talking about flaming brands. The pine wood is burning where people relax or rest inside (inne restaþ), which implies a stationary, long-burning fire.
What we see described in the Rune Poem is a hearth fire of crackling pine logs. We know little about the people gathered around the fire, except that they are of the noble class (æþelingas) and they are relaxed. Their relaxed, unexcited condition will become more significant when we consider the shape of the rune itself.
In form, this rune is an upright stroke with a second stroke moving down and out from the upright. As we discussed in the chapter on tree runes, a downward stroke often indicates stability. The rune æsc (ash tree) has two downward strokes, and the Rune Poem tells us that stability is a primary characteristic of the æsc rune. The form of the cen rune also suggests stability, although it is not as unyielding as æsc. The cen rune indicates a more temporal stability, as embodied in the image of a household at rest.
It is interesting to note that the equivalent rune in the Elder Futhark has a distinctly different form:
This alternate form bears an obvious resemblance to the letter C, but the cen rune evolved into a different shape in both the Younger Futhark and the Anglo-Saxon Futhorc.
Cen indicates the presence of a peaceful, stable condition. But cen is not the stability itself, it is something that “often burns” there. It is something of value that can be found in the center of that stability. Cen can represent the home or hearth if this is your source of strength. Cen is that place of inspiration that burns, shining and brilliant, within each of us. It is your wód in a controlled, calm state.
In the Saxon tradition, as you learned in the first chapter, the Self is perceived as multiple parts, and one of these parts is the wód. This might be described as the fire within you. Wód can be translated as madness or fury, and it often can manifest this way when it burns uncontrolled, but it is also the warmth that kindles the heart of the poet. It is the flame that inspires the dancer, the scientist, and the architect. Wód is our drive to move forward with our dreams. The mystery of cen is this inspiration or drive as it manifests where “people relax inside.” Here it is not a state of fury or disruption; instead it is a source of strength and motivation.
In a divination, cen reminds the querent of this source of inspiration. In general, the wiglere can interpret this rune as a positive omen, but keep in mind that the querent, if this is somebody other than yourself, may not be immediately aware of where this inspiration can be found. Cen can be urging the querent to seek out his or her inspiration.
In rúncræft, cen can be used whenever you want to add a little spark of inspiration to a situation. Use it with gyfu if you want to inspire romance, but not if you are only seeking a one-night fling, because gyfu is a rune of building commitments between people. A charm using cen, dæg, and wynn serves as a general blessing to promote good fortune. Cen accentuates or inspires the other runes around it, so you do not want to use it with runes that have even peripheral negative associations.
In your mind’s eye, envision people relaxed around a hearth. A fire on the hearth burns with a bright and steady flame. The attention of the people around the hearth is not focused on the fire, but it warms them and provides sufficient light as they relax. It is the fire that allows them to pursue their leisurely activities.
GYFU: Gift
(GEU-fu)
Phonetic Value: g, as in gag
Gyfu gumena byþ gleng and herenys,
wraþu and wyrþscipe and wræcna gehwam
ar and ætwist ðe byþ oþra leas.
A gift from others is an honor and praise,
a help and of worth, and for sojourners everywhere
a benefit and presence that is otherwise missing.
In all early Germanic cultures, the exchange of gifts held deep significance. Today many people demonstrate their wealth and status through conspicuous consumption. For the Anglo-Saxons and other early Germanic people, wealth and status were demonstrated through generosity. The expression “ring breaker” meant a chieftain, perhaps a king, because men of high status would break their golden armbands and give the pieces as gifts. This expression was used in the epic tale of Beowulf. Only a powerful person could afford to give away valuable gold in this way.
The Anglo-Saxons were well aware that there is no such thing as a gift with “no strings attached.” In the Saxon tradition, and probably throughout all Indo-European cultures, the exchange of a gift creates a debt or obligation. When a chieftain gave a valuable gift, such as gold, to a follower who could not return in kind, that person then owed his loyalty to the chieftain. The same principle exists today. A smart employer rewards his best employees with bonuses and other perks to foster company loyalty. When these gifts are withheld, employees are far less likely to give anything more than minimal effort. Likewise, suitors often bestow gifts ostensibly to reflect their affection, but on a deeper level these gifts are intended to create romantic bonds.
The obligation created when a gift is exchanged is a tool for building community relationships. This dynamic takes place when even the smallest gifts—whether objects or actions—are exchanged between two people. On some level, we all understand this. Consider a person who gives a cut rose to someone he admires romantically. (I say “he,” but the giver could as easily be a woman.) What was the point of this action? It is unlikely that the recipient was in dire need of a rose. The flower was probably purchased rather than grown, so the giver is not showing off his horticultural skill. There is only one reason for this exchange, and that is a desire on the part of the giver to create a deeper bond between himself and the recipient. At the moment the rose is accepted, the recipient has some level of obligation to the giver, and both parties understand that the obligation implied by this particular gift involves a degree of affection or at least friendship. Both parties also understand that the obligation in this instance is very limited. It is only a rose, after all. The Rune Poem tells us—even though we do not really need to be told—that a truly significant gift is one that is a help (wraþu) and of worth or value (wyrþscipe). It is something useful for the recipient.
Gift-giving also extends into the realm of hospitality. This was especially important in the days when there were no hotels or inns to accommodate travelers. The gift of hospitality benefited people whom I have designated “sojourners” in my translation of this passage. But the Old English word wræcna can also indicate people who are traveling because they have been banished from their communities. In the sixth century, there were no identification cards to check at the door, nor telephones or other rapid communications to examine a traveler’s credentials. It was understood that the traveler might be an outlaw, and so appropriate precautions would be taken, but this did not negate the obligation of hospitality if there was no overt evidence of trouble. Hospitality was also another way to demonstrate wealth and status. A cottager did not have room to house a traveler, nor usually the ability to defend himself against ruffians. A chieftain could afford to give a roof and a meal to a sojourner in need.
There is no need for this custom today, but charity works in a similar way. Through charitable organizations, we offer hospitality—food, shelter, and other necessities—to strangers who have fallen on hard times. Just as the Saxon host may have at some other time sought personal shelter along the road, people who give time or money to charities today recognize that they might need similar assistance someday. While the Rune Poem describes a practice that is now obsolete, it tells us that the mystery of gyfu is not limited to personal gifts exchanged within the family or tribe.
The form of this rune, two strokes crossing each other, embodies the mystery of gyfu very well. We clearly see the concept of partnership in this shape. The strokes touch and visually form a seal or bond.
In a divination, gyfu often indicates an existing or imminent partnership. If the querent is a young person (under twenty years of age), this usually refers to a close personal friend or friends. If the querent is older than this, gyfu could indicate a marriage partner (existing or imminent), but it could also mean a business partner or close friend. It usually does not mean romance. There are other runes that can indicate a budding romantic relationship—beorc or wynn come to mind immediately—but gyfu more often represents a settled and mature relationship.
In rúncræft, gyfu can be used in any charm or shield intended to affect your partner, whether this is a partner in marriage, business, or friendship. Combine gyfu with eolh in a bindrune to protect a romantic relationship, but only if you are sure that you want this to unfold into a long-term commitment. Here the gyfu rune is not representing the relationship now—the romance—but rather what you intend it to become. If your marriage is going through a rough spell, as all occasionally do, use gyfu with éoh to help foster stability in the partnership. In business ventures, this rune works well with ur and feoh, because any successful business involves long-term partnerships.
If you want to use gyfu to help nurture a romantic relationship, you need to add the romance with other runes. Cen, the rune of inspiration, is good for this. Ing is a useful rune for introducing sensuality into the relationship, while peorth can promote a playful quality.
When contemplating this rune, envision in your mind’s eye a gift being exchanged between two people. The exact nature of the gift is unimportant as long as it is obviously something of worth that pleases the recipient. See, if you can, beyond the superficial physical exchange. See in your mind’s eye the exchange of commitment that accompanies the gift.
PEORTH: Gaming
(PAY-orth)
Phonetic Value: p, as in pop
Peorþ biþ symble plega and hleahtor,
wlancum þar wigan sittaþ
on béorsele blíþe ætsamne.
Gaming is always sport and laughter,
where boastful they sit to make war
in the banquet hall cheerfully together.
The word peorth is often said to mean “chess piece,” but I have to dispute this translation. The game of chess did not arrive in England until after the Norman Conquest. With this in mind, and in the context of the Rune Poem, it seems more likely that peorth can be interpreted as a reference to gaming in general.
The Saxons enjoyed a great variety of games. Most of these were dice games, or variations of a popular Germanic board game known in England as tæfel. Dice were usually carved from antler, although some dice made of bone or ivory have been found. They were often cubic, like modern dice, but they were just as likely to be long and rectangular. These long dice had the numbers 1 and 2 carved into the ends, with the four higher numbers on the longer sides. There are no extant rules for Saxon dice games, but it is believed that at least some were similar to modern dice games like Yahtzee®.
The variations of tæfel sometimes used dice, and very often involved wagers. A few of these board games have survived to this day. Nine-Men’s-Morris is an example of a tæfel game. In some variations, such as Cyningtæfel, the two sides were unevenly matched. The playing pieces for tæfel games were made out of antler, bone, clay, glass, or stone.
The Rune Poem acknowledges the competitive nature of gaming. The people who indulge in dice games or tæfel “sit to make war” (wigan sittaþ). Nevertheless there is an emphasis here on the friendship, laughter, and cheer associated with gaming. The mystery of peorth is the mystery of play. Most of us readily recognize the importance of play in a child’s development, but we are less inclined to reflect on the role of play in maintaining our vitality throughout adulthood. Play is a very human activity. Very few adult animals of other species play nearly as much as we do. One exception is the dog, who has adopted our penchant for lifelong play. For adult human beings, play almost always takes some form of gaming. Thousands of tourists fly annually to Las Vegas to play at slot machines and blackjack tables. Millions of other people gather at their local churches to play games of bingo. We adults love our board games, card games, and video games. More than 250 million Monopoly® games have been sold since its creation in the 1930s. Gaming is an almost instinctive part of human nature.
The overall tone of this passage of the Rune Poem is one of community. It describes people sitting “cheerfully together” (blíþe ætsamne). Today, because of the Internet and the development of artificial intelligence, solitary gaming is becoming more prevalent, but peorth speaks to us of a group activity enjoyed between human beings. This hints at an important function of adult play. We have already seen how the exchange of gifts creates bonds between people. This is an inherent part of the mystery of gyfu. Gaming—play—builds relationships in a different way. Friendships are created and reinforced through these shared experiences.
In form, the peorth rune suggests a cup used for throwing dice. The dice cup is on its side, indicating that the game is in progress. The dice have been cast.
How is the wiglere to interpret this rune when it comes up in a divination? I have found that peorth can often be a reminder of our need for play. It is easy for us to get wrapped up and imprisoned in our worries. Getting together with family and friends for a cheerful pastime can sometimes sweep away those worries and give us a fresh perspective. Peorth can also indicate a pleasant time ahead in the near future. But like almost all of the runes, peorth can have a negative interpretation in some circumstances. It could be telling the querent that he needs to stop playing around and get serious about his work.
Peorth is sometimes interpreted as “fate,” since success in gaming is often determined by the luck of the dice. There is no direct reference to this in the Rune Poem, but the connection is not unreasonable. In my experience, peorth does occasionally indicate that events are out of the hands of the querent, although not in any disastrous way.
In rúncræft, use peorth whenever you want to throw a little play into your life. A charm using peorth with gyfu can help restore the magic in a marriage. Marriage is one aspect of adult life where play is often sadly neglected. An unmarried person could use peorth with ing and mann to create new playful, romantic connections with others. By itself, used alone as a charm, this rune fosters friendship and camaraderie.
In your mind’s eye, envision several people sitting around a table playing a game. There is a sense of friendly competition and, more importantly, bonding between the players.
Review
1. What does the line in the Anglo-Saxon Rune Poem describing “destitute flesh” tell us about mann?
2. Describe the difference in meaning between dæg and wynn. What do these two runes have in common, and how are they different?
3. What values should be demonstrated by a worthy household?
4. Discuss the relationship of the gyfu rune with both love and romance. When is the use of this rune appropriate? When is it counterproductive, and why?
5. What quality do the runes gyfu and peorth have in common? How do they differ?