A Handbook of Saxon Sorcery & Magic: Wyrdworking, Rune Craft, Divination & Wortcunning - Alaric Albertsson 2017

Runes of Leaf and Root
Runes and Rúncræft

Many of us today are so divorced from the world around us that the entire plant kingdom is perceived as little more than a green backdrop for the activities of humankind and animals. But at the time the Rune Poem was composed, and in the centuries preceding this one, people were more directly dependent on and aware of the herbs and roots and trees that grew around them.

Trees provided firewood, fodder for livestock, and the raw material for constructing shelter, tools, weapons, and ships. Some trees, living through generations of men and women, became geographical markers. A tree such as this was often a symbol of the continuity of the local community, and it would be accompanied by a claim of being the largest or oldest of its kind. The people of northern Europe felt a kinship with the trees around them. The Poetic Edda, written in the thirteenth century, claims that the first man and woman were created from an ash tree and an elm tree. For the Anglo-Saxons, trees were also a habitat for Elves, woodwoses, moss-wives, and other spirit creatures. The Anglo-Saxons occasionally built temples of worship, especially in Kent, but they more often honored their gods in sacred groves (Hutton, 270).

Five trees—the oak, ash, hawthorn, birch, and yew—are represented by the runes of the Futhorc. (Six, if you want to count the pine, but the relevant passage in the Rune Poem focuses on pine wood rather than the pine tree itself. The “pine” rune—cen—is often translated as “fire” so as not to mislead the student of rune lore.) Each of these five trees is a living incarnation of a Germanic mystery, and each has lessons to share with those who would listen and observe.

At the same time the runic alphabets were evolving, the Celtic tribes were developing another form of writing known as the Beith-luis-nin. Also known both as Ogham writing and as the Celtic Tree Alphabet, every symbol in this Celtic script was associated with either a tree or some other form of plant life. All of the sacred trees of the Futhorc are also represented in the Beith-luis-nin:

The pine was also represented in the Beith-luis-nin by the symbol ailm. But here the similarity ends. Each of the symbols of the Beith-luis-nin is associated with a tree or plant, while most of the Futhorc runes are not. And when the Futhorc and the Beith-luis-nin share an image such as the oak or the ash, the symbolic language is as distinct as Old English is from Gaelic. Nevertheless, the Futhorc and the Beith-luis-nin both reflect an awareness and appreciation of trees that few of us have today.

What kinds of trees grow in your immediate vicinity? Do you know? This knowledge is not essential to progress in your study of runes, but I believe you will have a deeper appreciation for the differences between oak and ash and thorn if you take the time to go outside and discover the distinct and interesting species of trees that you live among. Many bookstores carry inexpensive tree identification books. One of the better online resources is provided by the Arbor Day Foundation at http://www.arborday.org/trees/whattree/. You will find it much easier to identify deciduous (non-evergreen) trees in the summer when their leaves are on full display.

I also recommend learning to recognize plant life other than trees. Many of the “weeds” that grow underfoot are useful herbs. Plantain (Plantago major) will help wounds heal and can soothe a bee or wasp sting. Mugwort (Artemisia vulgaris) is a protective herb sacred to Woden. These species have two things in common. First, they are both today considered to be invasive weeds in parts of North America. Second, they are both named in the Nine Herbs Charm recorded in the Lacnunga, a tenth-century Anglo-Saxon manuscript. Eleven centuries ago, plantain and mugwort were sacred herbs used for healing. In the Nine Herbs Charm, these plants are assisted by the god Woden and his nine “glory-twigs” (wuldortanas). These twigs may have been wooden staves carved with healing runes. This is, of course, speculation, but it is not an unreasonable supposition. Would you recognize plantain or mugwort if you saw either of these growing wild? What about shepherd’s purse (Capsella bursa-pastoris) or wild thyme (Thymus serpyllum) or cleavers (Galium aparine)?

Just as you do not need to recognize trees, you do not need to recognize herbs in order to pursue a study of runes. However wortcunning (knowledge of herbs) and rúncræft (skill with runes) complement each other very well. My only caution is that you not ingest any herbs unless you know exactly what they are and how their properties will affect you. It can be very difficult to accurately identify herbs in the wild with only photographs and descriptions as guides.

Representations of plant species other than trees are almost entirely absent from the Futhorc. The only exception is the elk-sedge. This variety of sawgrass is mentioned in the Rune Poem not because of any healing properties, but because of its sharp, serrated leaves.

If you have your personal rune journal ready, let us begin our exploration by looking at the plant life found in the Futhorc.

ÁC: Oak

(OCK)

Phonetic Value: a, as in father

Ác biþ on eorþan ielda bearnum

flæsces fódor, féreþ gelóme ofer ganotes bæþ,

gársecg fandaþ hwæþer ác hæbbe æþele tréowe.

The oak is on Earth for the children of men,

meat-animal’s fodder, it travels often over the gannet’s bath,

the sea tests whether the oak possesses noble truth.

The oak tree is a symbol of strength and courage. Sacred to the god Thunor, this sturdy tree can live for centuries. Many oak trees throughout England enjoy local fame even today. The Parliament Oak in Nottinghamshire is supposedly where King John convened a Parliament in the early thirteenth century. A tree known as Son of Royal Oak, in Boscobel Wood, is the descendant of the oak tree that provided refuge for King Charles II near the end of the English Civil War. But the most venerable of these noble trees may be the Major Oak found in Sherwood Forest. Legend says that Robin Hood and his men convened beneath the limbs of this tree. Whether or not the legend is true, the Major Oak is old enough and large enough to support the rumor. Simply standing in the presence of this vast, enormous tree can be an overwhelming spiritual experience. The Major Oak is estimated to be one thousand years old and has a trunk circumference of 35 feet. Its mighty limbs are as thick as the trunks of ordinary oak trees. The heavier limbs are today bolstered with wooden poles installed by dedicated caretakers to prevent the limbs from collapsing from their own weight.

The value of the oak for the Anglo-Saxons cannot be overstated. The Rune Poem tells us that the oak is here on Earth for the “children of men” (ielda bearnum). It is a gift from the gods. The Rune Poem goes on to remind us that the oak provides meat-animal’s fodder (flæsces fódor) in the form of acorns. The word acorn means the corn or seed of the oak. Acorns are a valuable food for many animals, including deer, mice, squirrels, jays, pigeons, and woodpeckers. They can even be consumed by humans if boiled first to remove the bitter tannin. But the Anglo-Saxons valued these oak-corns primarily as feed for their pigs and sheep. Oak bark was used for tanning leather. The natural tannin in oak barrels used for brewing improved the taste and quality of mead, the honey wine favored by the early English.

Oak was also the favored wood for ship building. This is what is meant in the Rune Poem when it says that the oak “travels often over the gannet’s bath.” The gannet is one of the largest sea-birds in the North Atlantic, and “gannet’s bath” was a common Anglo-Saxon reference to the sea. Oak was the primary wood used for ship building by the Anglo-Saxons, and it continued to be used extensively for this purpose throughout Europe until the 1800s.

Ác is one of four runes that I think of collectively as the four F runes. This is because of their shape, not because of the sound they represent (although one of these, feoh, does indeed represent that sound). All four of these F runes—ác, æsc, feoh, and os—consist of two cross-strokes extending from a longer upright stroke. There are three different kinds of cross-stroke. Downward strokes indicate stability. Upward strokes indicate mobility. The third cross-stroke, in form, is a marriage of the other two, extending down and then back up to make a v. This may be thought of as a representation of divinity.

Let me hasten to add here that these are my own personal interpretations of these cross-strokes. I have no evidence to prove (or disprove) that the Anglo-Saxons believed the cross-strokes to represent stability, mobility, and divinity. But these interpretations may help the reader recognize the four F runes and distinguish them from one another.

Ác is the only one of the four F runes to feature two different cross-strokes. The bottom stroke extends down, representing stability, which is certainly a suitable feature for this rune. The top stroke, however, extends down and then up, indicating divinity. This is also suitable, since, as the Rune Poem clearly suggests, the oak is no ordinary tree. It is a gift, placed here on Earth for the children of men. The two different cross-strokes show us that the oak is both stable and divine.

It is reassuring for ác to appear in a divination. The rune is a reminder or message that the querent has adequate resources to address whatever concern he or she may have. Those resources can take any form, and they need not be tangible. The querent’s resource could be patience or ambition. Or it could be a reference to a talent or skill. Ác tells the querent that he has what he needs. But the rune also indicates the presence or potential for some kind of challenge: “The sea tests whether the oak possesses noble truth.” The querent has what he or she needs, but there is no guarantee of success. The querent will be tested. Overall, however, this is a good rune to have in a reading.

Likewise, in magic, ác can be a useful rune for many positive purposes, especially if the rúnwita knows from the start that he is going to be “tested.” Combine ác with eolh as a bindrune to create a protective charm (you can also incorporate wynn, which has protective properties of its own). Use it with tir and gear to win a fair decision in a trial. Used alone, ác is a good rune to use for a charm to promote personal fortitude.

With your mind’s eye, see an oak tree standing in a pastoral setting. Beneath the boughs of the tree, a hog forages on acorns. As the Rune Poem tells us, forage is just one of the resources provided by the mighty oak. In the background, beyond the foraging hog, we see a ship built of oak wood sailing across an inlet. The ship will be tested on the sea, but it appears to be steady and sure.

When you look at the rune itself, meditate on its shape. See the stability and divinity of this mighty tree revealed in the two cross-strokes. The oak represents blessings.

ÆSC: Ash Tree

(ASH)

Phonetic Value: a, as in ash

Æsc biþ oferhéah, ieldum déore,

stiþ on staþole, stede rihte hielt,

þéah him feohtan on fíras manige.

The ash is lofty, glorified by men,

stiff in its trunk, it holds its position exactly,

although it fights against many men.

The ash in this passage of the Rune Poem refers both to a weapon (the spear) and the tree from which it is constructed. That the Old English word ash had this double meaning should not be a great surprise. We use our language in the same way today. For example, we say that we “iron” clothing, even though the device used for this purpose is no longer constructed of cast iron. The authors of the Rune Poem may even have been poking fun at this quirk in their language by using both definitions in the same passage.

The ash tree is noted in the poem as being exceptionally tall. The European ash has been known to grow up to 150 feet in height. We are told also that the ash is “glorified by” or “dearest to” men (ieldum déore). Why? Because it is “stiff in its trunk.” Ash has a hard wood that resists splitting. It was used not only for spears, but also for making bows and various tools. Even today, ash is the favored wood for crafting the handles of everything from hammers to tennis rackets. The Anglo-Saxons also used ash wood for making buckets, cups, and other vessels. The first part of the Rune Poem is describing this tall, sturdy tree, highly valued by men, which “holds its position exactly.”

With nothing more than the briefest pause, we then find that the poem is no longer talking about a tree, but is instead describing a spear fighting “against many men” (on fíras manige). Ash is indeed a versatile wood, but the Rune Poem wants us to focus specifically on its use as a spear. The primary weapons of the Anglo-Saxon warrior were the seax and the spear. The former was—depending on your point of view—either an extremely large knife or an extremely small sword. It was fast and deadly but had little reach. To use a seax, the warrior had to move in close to his opponent. For defense, he relied upon his spear. This larger weapon wasn’t as maneuverable as the seax, but it had a longer reach than most bladed weapons. The spear afforded protection against hand-to-hand attacks, keeping an opponent at a distance.

In folklore, the ash tree is believed to have curative properties. It is also said that snakes are repelled by the ash. These two ideas may have a common origin—the Nine Herbs Charm. The Nine Herbs Charm is a magical formula recorded in the Lacnunga, the tenth-century collection of healing spells mentioned earlier in this chapter. The formula utilizes the narrative technique common to many Old English charms. In this narrative, the disease is described or envisioned as a snake. The god Woden strikes the snake with nine “glory twigs,” causing it to shatter.

Æsc is another symbol that I refer to as an F rune because of its shape. In this rune, both of the cross-strokes extend downward, indicating stability. This form is a key to the mystery inherent in æsc. If I could describe that mystery in one word, the word I would use is stasis. This concept is often ascribed by others to the rune is, but, as we shall see in the chapter on earthly runes, there is nothing in that passage of the Rune Poem to suggest such a meaning.

Protection is one of the first concepts that comes to mind as an interpretation for this rune. But many of the runes are protective, and eolh (elk-sedge) is the quintessential protection rune. To understand æsc, we need to dig a little deeper. What is the Rune Poem saying? The ash is described as stiff, holding its position and—as a spear—fighting off others.

When æsc comes up in a reading, it may be telling the querent to stand by his or her principles. However, depending on the situation and the runes that fall around it, æsc could mean the exact opposite, indicating a need to “loosen up.” This rune expresses unyielding stability. It is up to the interpreter, the wiglere, to determine how this relates to the querent.

In healing magic, æsc can be effectively utilized as a general tonic to fortify the body. It lends itself well to charms intended to bolster immunity, especially when used with the rune ur. Combine æsc with ing in a bindrune to help alleviate erectile dysfunction. Use it in combination with lagu for kidney or urinary issues. But always remember that rúncræft is not a substitute for medical treatment. You should consult with your physician about any serious or unusual physical malady.

Æsc certainly can be incorporated into a protection charm, so long as the magic is intended to help “take a stand.” This rune protects the status quo. It is not a good choice to protect a project or situation that you want to move forward with. Use it with ethel and éoh to protect the home. Combine æsc and wynn in a bindrune for a nice, general charm to protect or sustain your good fortune. Again, this assumes the magic is not intended to procure good fortune, but rather to stabilize what you already have. However it is used, æsc always promotes stability, stasis, and immobility. Use it when you want to create an unyielding, unmovable force.

With your mind’s eye, see a resolute warrior, male or female, standing before an ash tree. The warrior holds a sturdy spear. All three—tree, warrior, and spear—stand upright, proud, and unyielding. And yet there is nothing overtly hostile in this stance. The vision is almost peaceful. The warrior’s intention is not to attack, but neither will she yield.

THORN: Hawthorn Tree

(THORN)

Phonetic Value: th, as in thin or them

Þorn biþ ðearle scearp ðegna gehwylcum,

anfeng is yfel, ungemetum reþe,

manna gehwelcum ðe him mid resteð.

Thorn is exceedingly sharp for every servant,

seizing it is evil, and it is extremely harsh

to each man who rests among it.

From the wording of this passage and the general tone of the Rune Poem, it seems clear that the thorn referenced here is a thorn tree rather than an individual barb. Common hawthorn, also known as mayblossom or whitethorn, is a small tree with a large body of folklore surrounding it. As with the oak, some thorn trees in England gain their own names and notoriety: Beggar’s Bush, Doble’s Thorn, the Glastonbury Thorn, and so on. Boughs of hawthorn were traditionally hung over doors on May Day. In Herefordshire, the branches were burned in fields on New Year’s Day to protect the coming year’s harvest.

The lore associated with the hawthorn doesn’t always exude praise and adoration. Hawthorn blossoms are often considered unlucky. Uprooting a hawthorn is said to bring bad luck. Jesus’ crown of thorns is sometimes said to have been made from hawthorn branches, although I don’t see how anyone can blame the poor tree for that. But whether the lore is good or ill, the thorn tree is without question a plant with an extraordinary reputation.

Growing no more than 45 feet in height, the common hawthorn protects itself with thorns extending up to more than half an inch in length. This may not seem very long, but the thorns are sharper than the fangs of any predator and can tear into the flesh of an unwary person who grasps or brushes against one of the tree’s branches.

The berries produced each year by this tree, called haws, provide food for birds and other wildlife. Haws can also be consumed by humans, but are most often employed this way in the making of jellies, wines, and liqueurs. But the most ingenious use of the thorn tree is found in English hedgerows. Hedge laying is a complex, skilled practice of encouraging horizontal growth and weaving this growth into an impenetrable barrier to contain livestock. Used in this way, the thorn tree is an earlier, natural version of barbed wire and it is still found extensively throughout the English countryside. The strength and durability of these hedgerows is nothing short of amazing. When I was in Lancashire a few years ago, I came across a family of American tourists who were distraught because they had accidentally driven their rental car into a hedgerow. The hedgerow itself was fine, but its sturdy branches had pulled the bumper completely off their car!

The Anglo-Saxons were obviously aware of the inherent hazards of this natural barbed wire. The Rune Poem describes the barbs as evil (yfel) and harsh (reþe). At the time the Anglo-Saxon Rune Poem was written, many men were farmers or herders and spent the majority of their waking hours outdoors. These men would take their rest, more often than not, in the shade offered by a grove of trees. And so the Rune Poem reminds us that not all trees are equally welcoming. Resting among thorn trees could prove to be quite an unpleasant experience.

The form of the rune depicts an upright branch with a thorn protruding from it. This would seem intuitively obvious, but I feel compelled to mention here that both the Icelandic and Norwegian Rune Poems attribute an entirely different meaning to this rune. These other poems describe this particular rune form as the symbol for a “giant,” meaning a powerful and often antagonistic entity. We do not know the reason behind this change in meaning. Paxson suggests that the Christian scribe who recorded the Anglo-Saxon Rune Poem may have altered the passage to avoid referencing Pagan mythology (Taking Up the Runes, p. 49). She also postulates that the scribe may have been attempting to explain a term that no longer had significant meaning in the evolving English language. When I look at the rune passages for thorn and os, this latter hypothesis seems the more likely.

By the ninth century, words like thyrs (giant) and os (deity, god) were becoming obsolete in the English language, either changing in meaning or disappearing from the language altogether. Some of this was undoubtedly due to the spread of Christianity, but in the case of thyrs, at least, there may be a more natural explanation. A thyrs (or thurs, to use the Scandinavian cognate) is an extradimensional, primal force that may occasionally enter our physical plane. As a Pagan, I accept these forces as real and not unrelated to the physical landscape. The nature of these giants is reflected in disruptive climatic conditions. A thurs in the northern, Scandinavian environment can be a terrible and volatile presence. By contrast, the thyrses of England, with its much milder climate, are relatively benign.

Changing the name from thyrs to thorn and using the poetic imagery of the thorn tree may have presented a clearer vision of the mystery embodied by this rune. It certainly needs little clarification today. The Rune Poem focuses on the harsh, painful barbs of the thorn tree. But it also tells us that the “evil” described is not an inescapable doom. It is something easily avoidable. In fact we need to almost deliberately walk into it, or grasp it (anfeng), for there to be any threat.

Thorn is a warning when it appears in a divination. It is saying, “Don’t touch!” There may be a temptation to gather haws or to rest in the shade, but to do so is to risk pain. The querent may choose to move forward anyway—to enter the hawthorn grove—but he should proceed with caution. Keep in mind always that thorn represents a potential hazard, not an unavoidable hazard. The thorn tree is not going to chase you down and tackle you. For example, if you consult the runes before an important meeting and the thorn rune comes up, this does not mean that you need to cancel your meeting. What it is saying is that you should be well prepared, because something unexpected is likely to come up. A thorn, after all, is only unpleasant if you prick yourself on it.

In rúncræft, thorn is most useful for warding an object, person, or place. This may seem similar to a protection charm, but there’s a distinct difference. I may have something private or personal that I am not trying to protect from any perceived threat, I just do not want other people messing with it. Use thorn when you want to enclose something with what you might think of as a “runic hedgerow.”

In your mind’s eye, envision a hawthorn tree. At first glance it appears no more threatening than any other arboreal species. But look closer. See the harsh barbs along the branch. They cannot harm you if you are mindful of their presence, but caution is called for if you would avoid their sting.

ÉOH: Yew

(EH-och, ending with a glottal stop, as in loch)

Phonetic Value: i, as in pine

Éoh biþ útan unsméþe tréowe,

heard hrúsan fæst, hierde fyres,

wyrtruman underwreþed, wynn on éþle.

On the outside, the yew is a rough tree,

hard and secured in the earth, keeper of fires,

sustained by deep roots, it is a pleasure to have on one’s land.

There are at least fifteen different species of evergreen plants and trees referred to as “yew.” The species described in this passage of the Rune Poem is the European yew. This slow-growing tree can live for two thousand years or longer. Its leaves are extremely toxic.

The oldest yew trees in England are most often found growing in churchyards. There have been attempts to connect this in some way with Pagan spirituality, but evidence indicates that it was early Christians who introduced the practice of planting yews in cemeteries in both England and Ireland. The northern yew resembled the cypress and laurel that adorned the Mediterranean cemeteries of southern Europe, where the Christian missionaries had come from.

Churchyards aside, the yew was greatly valued by the Anglo-Saxons for a number of reasons. The best known of these was its use in the construction of the English longbow. The natural properties of yew make its wood ideally suited for longbows. Because the yew was in such demand for this purpose, coupled with its slow growth, the species was eventually depleted across the English countryside. This could be another reason why the yew tree is associated with churchyards—it was chopped down everywhere else.

However, the éoh rune doesn’t concern itself with the longbow. (That iconic English weapon is addressed by the yr rune.) The éoh rune, or rather its passage in the Rune Poem, wants us to look at the tree itself. We are told immediately that the tree is outwardly “rough,” and this is true. The European yew has a scaly bark that easily flakes off. But what is the Rune Poem trying to convey here? A rough bark is not unique to the yew. The oak has rough bark, and yet the Anglo-Saxon Rune Poem makes no mention of this when describing the ác rune. We are being told from the start that the mystery of éoh is that of a “diamond in the rough.” The mystery does not shine or sparkle. We may not even recognize its value unless we look very closely.

The yew tree, we are told, is hard. It is securely rooted in the earth (hrúsan fæst). On one level, this rune can be expressed as “reliability.” In the story of the tortoise and the hare, éoh is the tortoise. What the rune represents may not be flashy, but it is solid and stable. Furthermore, it is useful. Yew is a “keeper of flames.” This refers to its value as firewood, which was considerably more important before the advent of natural gas furnaces and electric stoves.

In the final line we are told that the yew is sustained by wyrtruman, an Old English word that means both roots (in the sense of a plant’s roots) and origins. This concept has not changed so very much in our language. We still speak of a person’s origins as his “roots.” This word—wyrtruman—indicates that the blessings of éoh are connected in some way with the past. And then we are told, finally, that éoh is indeed a blessing or source of joy (wynn). But éoh is not joy itself. (Wynn is another rune that we will examine in the chapter Runes Within the Hall.)

The form of the runic character suggests balance. Éoh is one of ten runes—fully a third of the Futhorc—that appear exactly the same whether upright or inverted. This particular rune has a sort of hook at each end, connecting it to the earth below and also to the sky above.

There is something very warm and comforting about this rune. When éoh appears in a divination, it is usually a reminder of some resource that the querent either is not aware of or does not fully appreciate. The resource is very often a person, perhaps a loved one the querent has taken for granted. But the resource can as easily be a place or an object. Your home is a resource. Your job or career is a resource. Each of your friends and family members is a resource. Whatever resource is referenced, it is both reliable and well rooted. By “well rooted” I mean that it (or he or she) has been around for a while.

Use éoh in rúncræft with ethel for a charm to bless the home, or with beorc and ur for good health. With the rune gyfu, it can help build a stable marriage, but only attempt this if you are sure it is what you want. Éoh is not a rune of excitement and romance. (If you want romance, there are better ways to use gyfu, as we will discuss later.) By itself, éoh can help you remain balanced and grounded in a healthy way.

In your mind’s eye, envision the sturdy trunk and boughs of the yew. See how strong and grounded the tree is. You may notice a homestead in the distance, a secure but welcoming structure. The vision is one of balance and strength.

BEORC: Birch

(BEH-orch)

Phonetic Value: b, as in bib

Beorc biþ bléda léas, bereþ efne swá þéah

tánas bútan túdor, biþ on telgum wlitig,

héah on helme hrysted fægere,

gehlóden léafum, lyfte getenge.

The birch is without fruit, it bears even so,

it bears shoots instead of fruit, its branches are beautiful,

high in the treetops decorated attractively,

laden with foliage, lofty pressing.

This rune is often said to represent “fertility,” but that interpretation is, at best, coincidental. The passage describing beorc begins by saying that the tree does not bear fruit. This is an odd way to begin the narrative if fertility is the rune’s primary or essential meaning! Given the right circumstances, the beorc rune could indeed be speaking of fertility; however, this same meaning could be equally ascribed to runes such as gear or ing, which we will explore in coming chapters. We are told in the Rune Poem that the birch, without bearing any fruit or seed, reproduces “even so.” And so we have reproduction, but it is an asexual reproduction, not the union of female and male, stamen and pollen, ova and sperm usually associated with the idea of fertility.

In real life, the birch tree does reproduce in the conventional manner and is easily grown from seed. In their book Rune Games, Osborn and Longland present the compelling argument that this passage of the Rune Poem is actually referencing the black poplar, not the birch tree (45—46). The Old English word beorc is translated as “birch,” but we cannot know for certain if the Anglo-Saxons were speaking of the same tree that we know by that name today. It is possible, too, that the word beorc was used to identify both the birch and the poplar. Like the birch, the poplar tree can also produce seed, but it is notable for the ease in which it reproduces from cuttings. Even small twigs and branches that break away naturally from the tree can form roots and become new trees.

While it might be intriguing to speculate on the exact species of tree described, that is not the emphasis of the passage in the Rune Poem. We are being told of a tree—whether a birch or a poplar—that reproduces in an unusual way. The tree is in no way crippled or hindered by this unconventional reproduction. It is described as beautiful and attractive. Its branches are laden with foliage (gehlóden léafum). We are given a vision of a thing that is vibrant and healthy. If I had to sum up the mystery of beorc in a word or phrase, I would say “a good but unexpected outcome.” The outcome may quite possibly be similar to what was hoped for or intended, but it will come about in an unexpected way.

There is a comforting quality to this rune. It seems to be saying that things will work out well in the end, even if current plans appear to be going astray. The birch (or poplar) is bearing no fruit, which may be discouraging, but it will reproduce nevertheless, and in the end it will be beautiful (wlitig). How many times have you experienced this in your life? How many times has something seemed to “go wrong,” and then the outcome later proved to be very good?

The form of beorc is interesting in that it can be viewed as a bindrune of a double wynn. We will explore the wynn rune in a later chapter, and discuss bindrunes in the chapter Rúncræft. For now it is enough to know that wynn is a rune of joy and happiness, and that it looks vaguely like the letter P. You have already seen that the beorc rune resembles the letter B. If you were to take the letter P, invert it and superimpose this on the upright letter, the result would be a B. Likewise, if you invert wynn and superimpose it on an upright wynn, you have the shape or form of beorc.

The form of the rune illustrates the mystery of beorc. Unlike Tarot and some other divination modalities, the runes have no reversed meanings. Wynn is a joyful rune whether upright or inverted. The shape of the beorc rune is a reminder that joy and contentment can arrive from different directions and manifest in different ways.

In a divination, whether or not beorc is a “good” rune depends on how much the querent feels a need to control the situation. The ultimate outcome will be beautiful and good, but it will not manifest in the way the querent had planned. The rune advises the querent to keep an open mind. To think outside the box. Even if one choice or path appears to be “without fruit” (bléda léas), it may nevertheless lead the querent to his or her goal.

Using beorc in rúncræft is like throwing a wild card into the mix. It can be effectively combined with feoh to create a prosperity talisman, but do not be surprised if the resulting prosperity comes from an unexpected direction. Use it with gyfu and mann to win new friends. Combine it with wynn and dæg for good luck. And, yes, beorc can also be used for a fertility charm. Whether breeding puppies or cattle, or bringing a new human being into the world, the act of reproduction always leads to unforeseen blessings. You are never sure of exactly what you will get.

In your mind’s eye, envision a large, healthy birch tree. And then another, slightly smaller, and another. There are no flowers or seeds, no sign of sexual reproduction, and yet birch trees are pushing up everywhere. Each is beautiful and vibrant and whole.

EOLH: Elk-Sedge

(EH-olch, ending with a glottal stop, as in loch)

Phonetic Value: z, as in zebra

Eolh-secg eard hæfþ oftost on fenne,

weaxe on wætere, wundaþ grimme,

blóde breneð beorna gehwilcne

þe him ænigne onfeng gedéð.

The elk-sedge is native to the marsh,

it grows in the water, it can wound cruelly,

the blood of any man burns

who in any way dares to seize it.

Unlike the other botanical runes discussed in this chapter, eolh refers to a grassy plant rather than a tree. The sedges are a large family of plants that includes the papyrus. As with beorc, we cannot be certain of the exact species described in this passage of the Rune Poem, or even if the reference is to only a single species. But the passage seems to be describing a kind of sawgrass, possibly the great fen-sedge that grows throughout temperate Europe.

Most sedges thrive in wetlands where other plants do not fare as well. However, the fact that the Rune Poem emphasizes this habitat indicates a degree of significance concerning the marsh. Wetlands were mystical, sacred places for the early Germanic peoples. The marsh was a liminal space, not quite land and yet not quite water. By describing where the elk-sedge grows, the Rune Poem hints that eolh shares this liminal, mystical quality. This is an herb of power.

“Sawgrass” is a term describing closely related species of sedge notable for their sharp and frequently serrated leaves. These leaves can readily cut through flesh, and they present a very real threat to anyone moving through a dense growth of sawgrass. This is almost certainly the variety of sedge discussed in the Rune Poem. The power of eolh is the power to wound cruelly (wundaþ grimme). It is very likely that Anglo-Saxon druids (drýmenn) used sawgrass leaves in defensive spells. The details of how this herb was used are lost to the mists of time, however, as the majority of surviving magical herb lore has been preserved only in charms for healing or for increasing the fertility of the land.

The form of the rune eolh was probably intended to be a stylized representation of sawgrass. When I look at the rune myself, however, I see a person standing upright with his or her arms outstretched in a warning gesture. This is my own vision, but I do not think it is inappropriate. Like the hazard indicated by thorn, the danger of eolh can be readily avoided. Its bite is defensive, not offensive. But the power of eolh is an internal power. That person standing with arms outstretched in a warning gesture is you.

It is almost always a good sign when this defensive rune appears in a divination. The presence of eolh indicates that the querent is or has been protected in some way. It indicates safety. The wiglere interpreting the runes should keep in mind that this safety is a temporary condition. A more permanent, more stable positive condition would be indicated by a rune such as wynn, dæg, or ethel. Although eolh indicates safety, it also reveals that the querent is in a defensive position at the present time.

As you might expect, eolh is used in rúncræft for defensive magic. Other runes can be used for protection in specific situations, but defense is the primary function of eolh. Use it with gyfu to protect a romantic relationship or with éoh and ethel to protect your home. We will discuss magic helms in the chapter Rúncræft, but here I would like to mention that eolh by itself can be used to create an effective helm of protection.

I make use of the power of eolh whenever I plan a long drive. Not for short trips to the supermarket, but when I drive out of town. Before leaving on my journey, I mark the front, rear, and both sides of my truck with the eolh rune. As I do this, I visualize each rune radiating with power as I say, “Eolh weardath me” (EH-olch WEH-ar-dath may). If your tongue trips over the Old English, you could just say “Protect me.” The point is to empower the symbol by verbalizing your desire. I believe there is a greater power in the language of the Anglo-Saxon Rune Poem—eolh is, after all, an Anglo-Saxon rune—but only if you can speak the words with ease and confidence. Following this brief ritual, I repeat the affirmation once again when I turn the key in the ignition.

This same formula can be used as a simple, impromptu spell whenever you feel a need for protection. Mark the shape of the rune directly in front of you. Make the primary stroke using a downward motion with your dominant hand (the right hand for most of us). Then, using both of your hands, make the upright, outward strokes in a single gesture. Say, “Eolh weardath me” as your hands sweep up and out in this second motion. Obviously you should never do this in view of an audience. Most people have negative reactions when they see somebody making odd gestures and muttering incomprehensible phrases. Fortunately the gesture and phrase are both so simple that it is often possible to turn away on some pretense and quickly summon the protective power of eolh without anyone noticing.

In your mind’s eye, imagine you are standing in a marsh. This is a place of power, neither land nor open water. Thick, hard green blades of sawgrass stand in clumps. A warrior is coming toward you through the marsh. You call out for him to halt, but he pays you no heed. He continues forward. Then he stops abruptly and inhales sharply. You see the blood where the sawgrass has cut open his palm. For now, you are protected. For now, you are safe.

Review

1. What Saxon god is associated with the oak tree?

2. What is the Lacnunga?

3. What does the rune thorn tell us when it appears in a divination?

4. Why is “fertility” a questionable interpretation of the beorc rune?

5. Where is sawgrass found? Why is this habitat significant?