Meditations on the Anglo Saxon Rune Poem
The aim of this section is to present a series of mediations
based around the old Anglo Saxon Rune Poem.
This is a very interesting and powerful poem, with many
different aspects to it. Firstly, it is
based around the old FUÐORC or Germanic alphabet and at one level simply
records this alphabet with a short verse for each letter. As with our modern alphabet, each letter
represents a specific sound of the language.
However, unlike our modern alphabet, each letter also has a specific
meaning. At one level, this is something
simple such as a plant, animal or an action such as riding. However, embedded into this is a much deeper
symbology that speaks of ancient wisdom and knowledge.
Whilst the ideas inherent in this poem undoubtedly have
pre-Christian origins, the poem itself is thought to have been written down in
the eighth or ninth centuries AD, placing it well into the Christian era. Indeed, it was rediscovered in a monastery
and the written version we have has been Christianised. As such, it is an extremely valuable resource
to the English Folk Christian wishing to connect with his or her distant
ancestors and with the culture they lived in.
The poem is organised into three sets of eight verses, or aetts, with letters derived from the elder FUÐORC held in
common with other Germanic ‘alphabets’.
In addition to these, are a further five characters added into the Anglo
Saxon language to accommodate new sounds resulting from greater contact with
other peoples and especially the Latin tongue.
It is suggested that a Rosary could be used to help in this
meditation. Remember that the Old
English word for prayer is ‘bede’ – each rosary bede is therefore a prayer offered
to God. The rosary would be divided into
three sets of eight beads with an additional fourth set for the more recent
five runes. Each bede should be inscribed with the appropriate Runic
character. As you pass each bead through
your fingers, you should say the sound of the Rune (either mentally to yourself
or out aloud as you prefer) and between each bead ponder on its meaning. A meditation is given below for each runic
character.
Tony Linsell’s ‘Anglo Saxon Mythology,
Migration & Magic’ is specifically acknowledged as a source of inspiration
for this project.
First Ætt
a
feoh
feoh byð frofur fira
gehwylcum
sceal ðeah manna gehwylc miclun hyt dælan
gif he wile for drihtne domes hleotan.
wealth is a comfort to
all men
yet everyone should
freely give it
to win glory and
honour before God in heaven.
In its
most literal sense a (feoh), means
money or wealth and is related to our modern word 'fee'. Traditionally it is associated with cattle, as
this is how our ancestors often saved and increased their wealth, much as today
we put it into a bank. At face value, we
may think it is about wealth, perhaps about saving it up or the importance of
having and not having it. But it is
actually telling us much more. The verse
is composed of two different statements:
Firstly,
"wealth is a comfort to all men".
Here we have a clear statement that wealth is not in itself bad. It is a 'comfort'. This does not mean "comfort" in the
lazy, luxurious sense, but rather 'security'.
It is the ability to not have to worry where your next meal is coming
from, where you might live, how you will keep warm in winter and so on. We still say "I'm not rich, but I'm
comfortable". With the security of
a degree of wealth behind us, we can actually become less concerned with
material things and turn our attention to more spiritual matters.
Secondly,
"yet each must give freely to win glory in heaven". This is both advice and a warning. The warning is that whilst wealth in itself
is not a bad thing, we should not become obsessive about it. In particular, we should not become obsessive
about acquiring it and hoarding it. It
is what we do with our wealth that is important, not what we have. There are many myths and stories about
dragons guarding great hoards of treasure.
Indeed, the dragon in this sense can be seen as the greedy and
avaricious side of our nature. Anglo
Saxon Christians associated dragons with evil and the devil. Unnecessary hoarding of our wealth will
invoke a greedy and mean spirit within us.
The
type wealth embodied in feoh does not have to be
money. It can be happiness or
contentedness. But it also refers to
spiritual wealth. Our spiritual journey
is to learn and to develop and to move closer to God. Our Lord guides us on this journey and as we
progress we become more whole or holy; literally more spiritually healthy.
The
final part of the verse tells of winning dom, or glory and honour before God in
heaven. At one level, dom refers to how we are remembered in this
world. Glory, in this sense, is the
outward manifestation of our earthly courage and fame. But it is much more than this. The poem does not refer to winning glory on
earth, but rather in heaven. In the
Christian tradition, glory actually refers to the transcending of our earthly
bodies into a higher plane as we enter heaven.
Earthly wealth can provide comfort for us in this world. But it can also tie us to this world. The poem here is not just telling us how we
can be remembered in this world, but is telling us that our true ‘doom’, or
destiny, is to transcend this earthly life, and earthly material, in order to
advance towards a higher state of spiritual existence in heaven.
u
felafrecne deor feohteþ mid hornum
mære morstapa þæt is modig wuht
The aurochs is
determined and horned above
Fierce and bold
this beast fights with horns
A mighty stepper
over moors, it is a courageous creature.
The
Aurochs was a primitive ancestor of the wild ox which is now extinct. This sense of primitiveness is embodied in
the word 'Ur' which means 'primal' or 'ancient' in Germanic languages. An initiation rite for young Germanic warriors involved hunting
and killing an Aurochs armed only with basic weapons such as spear and
knife. The Aurochs was a formidable foe
and victory in the hunt was by no means assured. Hunting it required courage, stamina and
patience.
u (Ur) teaches us about facing life with
courage and determination. It encourages
us to never give up when the going gets tough.
It also teaches us that to achieve our goals we may need to put much
effort into it and be patient rather than expecting quick results. A 'quick fix' is not always possible and that
greater rewards can be achieved by doing something properly and carefully. The
old English saying goes "if a job's worth doing, it's worth doing
well"!
u also teaches us to be firm in the face of
adversity.
"Fight
the good fight with all thy might".
Our
Lord showed courage and determination.
Allowing himself to be crucified was not the act of a meek victim, but
one of great courage in meeting great adversity head on. He did not cower on the Cross, but faced this
cruel test with dignity and strength.
This is an important facet of Germanic Christianity and one that is
strongly reflected through our early literature and mythology. Our folk faith does not teach us to cower in
the face of hostility or turn the other cheek and let people walk over us. Our ancient warrior tradition has been
absorbed into biblical Christianity and we know when we must stand firm and
fight against that which would do us harm.
We still value the characteristics of strength used to a good purpose,
of honest toil and endurance in the face of all sorts of difficulties. These characteristics were clearly shown by
Our Lord on the cross. Yet through this
dreadful trial of courage, strength and endurance, he has emerged the victor
over death - the victor over darkness.
T
þorn
þorn bið þearle scearp
þegna gehwylcum
anfengys yfyl ungemetum reþe
manna gehwylcum ðe mid him resteð
Thorn is very
sharp for everyone
Evil to take hold
of immeasurably severe
To everyone who
reside with him.
In
mythology, the 'Thurs' are giants, representing the
forces of chaos; the raw uncontrolled energy that existed before the cosmos was
brought into being. It was these
energies that the Gods used to bring about the creation of the cosmos. The actual act of creation could be described
as a sudden burst of cosmic energy, akin to the theory of the 'big bang' or a
clap of thunder. This is expressed
mythologically as the slaying of the 'primal matter' (Ymir)
by Woden, Will and Weoh. Thorn represents the cosmic energy unleashed
by this creative and protective power.
Our ancestors called this power Thunder and attributed the personality
of Thunnor or Thor to it. Left uncontrolled, these destructive energies
continue to work against the order of creation and would ultimately return it
back to the nothingness of the Ginnungagap.
Thunnor is depicted in the mythology as
constantly battling these forces in order to hold them in check and maintain
the order of creation.
T (Thorn) therefore reminds us of Christ the
Pantokreter, or the Cosmic Christ. This title signifies his all-powerful rule
over all things and his role of holding all creation together. The Gospels teach that it is Christ who
brought about creation and it is he who holds it together against the forces
that would return it to the void. In
Thorn, we therefore see a powerful foreshadowing of a central part of Christian
theology and in Thor a foreshadowing of the role of the Cosmic Christ as Pantokreter.
St Paul
teaches that through the Pantokreter, God not only
holds all things together, but also draws the created universe back to
himself. We are thus reminded of the
mystical body of Christ.
o
os
os byþ ordfruma ælcere
spræce
wisdomes wraþu and witena frofur
and eorla gehwam eaddnys and tohiht
God is the source
of all speech
Wisdom’s support
and comfort to councillors
And for everyone a
blessing and hope
Originally
meaning God, 'Os' came to be translated in Christian
times by its Latin meaning, 'mouth'.
However, this could have been a deliberate play on words as we shall
see. Infact,
the word is derived from the proto-Germanic word 'Ansus' meaning ancestor and the Rune is still called Anzuz in the Germanic Fuþarc.
The
connection between God, ancestors and mouth is an important one and is most
unlikely to be coincidental. Our
pre-Christian ancestors saw the Gods as literally their own ancestors. They were created by them and were part of
the same family.
o (Os) also
reminds us of God as the Word - the mouth piece. It was the divine Word, or Logos, that
brought everything into existence out of the void of chaos. It was the Word who breathed life into our
inert, earthly bodies. Through o, we can start to understand the nature of
the Word who is the source of not just all speech but of all creative thought
and expression. The Word is the means by
which the thoughts and the will of God are expressed in a tangible form.
o is therefore about the ability to
communicate, but it also represents the hidden body of ancestral wisdom -
ancient knowledge stored up for us to explore.
It encourages us to think about the way Our Lord teaches us about God,
how we come to know God by learning from him.
The Word is a blessing and inspiration to us because He shows us the way
through the spiritual darkness along the path of light towards an ever closer
union with God.
But o also teaches us about the Word as our
ancestor. Our folk religion teaches that
different peoples develop different relationships with God and that the Word
has been made known to them in different ways over the years. Although fulfilled through the incarnation as
Jesus Christ, the Word has been revealed to our folk in different personas
before this. Our mythology teaches us of
how God, in the form of Woden, Will and Weoh breathed
the spirit of life into us; gave us a will and blessed us with holiness. Our relationship with the Word is unique and
our understanding of God different to that of other peoples.
Our
mythology associates Woden with wisdom, speech, communication and inspired word
craft such as poetry. It is Woden who
hung nine long nights from the world tree and passed through to the very depths
of the cosmos to receive the knowledge of all things which is locked in the
Runes. In this story, lies a very
powerful reflection of Christ crucified – not simply to wash away our sins, but
to take us with him into a journey of greater wisdom about God and eventual
union with the Godhead.
r
rad
rad byð on recyde rinca gewhwlcum
sefte and swiþhwæt ðam ðe
sitteþ on ufan
meare mægenheardum ofer milpaþas
Travelling seems
easy to a warrior in his own hall
For those who cover the mile-paths
on a sturdy steed.
When we
are undertaking a long and difficult journey, it often seems so much easier if
we were able to do it from the comfort of our own homes. We long to be back in familiar and
comfortable surroundings. Conversely, a
long and difficult journey can seem easy when we are just thinking about it at
home!
We make
plans at home, but actually carrying these plans out is much more
difficult. It is easier to make plans
than to take action. It is easier to
think than to do. And yet both are
necessary. There is no point in a well planned course of action if we do nothing to bring it
about. But it is better to make sure
that our actions are well planned and difficulties thought through and prepared
for as best we can.
r (Rad) represents the point at which we
translate thought into action, the point at which thinking becomes doing. It seems to be too much of a coincidence that
this Rune comes immediately after o (Os) which
embodies the power of thought and expression.
After the thinking comes the doing!
But the
message carries a deeper meaning. There
is a tension in the verse between our home - our comfort zone - and the hard
ride in the wilderness. To achieve real
results we often have to move beyond the comfortable and familiar and stretch
ourselves somewhat. When we are hard
pressed in the outside world though, we can draw comfort from our familiar
world and the thought of returning to it.
Another
interesting thought on the relationship between r and o is that o (God or mouth) is often associated with
God as Woden. In mythology, he rides on
an eight legged horse called Sleipnir; symbolising
his shamanic journey to the depths of the cosmos to recover the Runes
themselves. Thus not only does thought
lead to expression and action, but action leads to further thought
and learning. Woden is strongly
connected to the quest for knowledge and understanding. He is the embodiment of divine wisdom. His journey brought us the Runes, which are
sacred windows into the wisdom of God.
We believe that the Logos or Word of God draws us closer to the Godhead
through the wisdom and knowledge embodied in the Runes. This wisdom underlies the real teaching and
message of Jesus of Nazareth, who was the Logos born into our world. Rad therefore represents our own mystical
journey through Christ and the Runes towards union with the Godhead.
At the
heart of this journey and at the heart of the Runes is the mystical body of
Christ.
c
cen
cen byð cwicera gehwam
cuþ on fyre
blac and beorhtlic byrneð oftust
ðær hi æþelingas inne restað
the torch is known
to all living creatures by its fire
pale and bright it
burns most often
where princes rest
within
c (Cen) is usually translated as 'torch';
but is related to our modern words 'ken', 'canny' or even 'cunning', which
imply a sense of 'knowing', sometimes through a sixth sense or intuition. The torch represented by Cen is the inner
light that burns within and enlightens and informs us. It is part of our intuitive skills and
suggests divine guidance and enlightenment.
Our Lord is described as 'the light'.
It is this light that breaks through the darkness and leads us to a
greater understanding of God and ultimately to wholeness in the unity of the
Godhead. The inner light within us is a
spark of the divine flame or energies.
It is this spiritual part of ourselves that is instinctively attracted
to the Godhead and which seeks to transform the limitations of our earthly
human condition. It is the light that is
the way, the truth and the life. As this
suggests; Christ lies within us, just as much as he is around us.
c also implies the gift of being able to
think clearly and to focus on information we need to solve a certain problem or
make a certain decision. It is the power
to be able to use the information we have, relate it to what we know and
thereby to learn. We see this most
clearly expressed through Woden who is driven by this flame.
But the
torch is also the divine flame around which we can unite with our kith and
kin. It can form the basis of community
or common action. It can be the burning
passion of common goals or a collective course of action to meet our
needs. In Cen, we know God is with us
when we struggle for what is right.
Second Ætt
g
gyfu gumena byð gleng
and herenys
wraþu and weorþscype and wræcna gehwam
ar and ætwist ðe byð
oþra leas
Giving is for
everyone glorious and praiseworthy
A measure of
worthiness
And for the needy
Help and
sustenance they would not otherwise have
Giving
is a good thing to do. Giving is better
than receiving. Our culture places much
emphasis on the act of giving, be it charity or exchanging presents.
Those
of us with sufficient wealth can help those without. This is the basis of community and civilised
society. But people have different
things to give and have different needs.
One person may be rich in one thing, perhaps money, and can give to
those who are not materially well off.
Another person may be poor in terms of wealth, but be endowed with gifts
of being able to sing, or make us laugh or offer spiritual comfort. Thus the act of giving can be
reciprocal. That a gift should be
returned by a gift is a very old North European maxim. Thus we have the basis for exchanging
presents at Geoletide, 'returning a favour', or being
indebted to someone.
In Voluspa, we read of how God, in the form of Odin, Hoenir and Loður (or Woden, Willa
and Weoh) gave the first humans of our folk the gifts
of life. This transported us from the
primal world of Hel into the realm of Middengeard. Whilst on earth, we seek to honour God with
loyalty and troth in return. But the
gifts offered to us by God go well beyond this.
Giving
is at the heart of sacrifice, which really means giving up something we value
for the sake of something more important.
This lies at the heart of the Christian faith. God offered himself as a sacrifice in order
to show us that there is life after death.
As Christ's earthly body died on the cross, he was reborn in a new form
- his glorified body. The resurrected
Christ continues to show us the way to God and gently draws us in.
In Havamal, we read a similar story of how Woden (Odin) offers
himself as a sacrifice for the benefit of humankind.
"wounded with a spear, dedicated to Woden, myself to
myself".
Though
Woden did not physically die on the Irminsul, he did give up an eye in return
for inner sight or a knowledge of the mysteries of the Cosmos as contained in
the Runes. In other words, he offered
his old self as a sacrifice and was changed into a higher state through this
act. This is what 'glorification' means. The Logos, through the earthly life of Jesus
and through our folk god Woden is offering us the gift of understanding how to
walk the path of light to God.
g (Gifu) is therefore a symbol of the holy
Eucharist itself. It is the means by
which God has shown us humans how to reach our own ultimate journey of
glorification. God has offered himself
as a sacrifice to present us with this gift.
In return, we offer ourselves, our loyalty and love, as a sacrifice and
gift to God. This is why we call this a
communion. It is a two way process,
reflecting this wonderful mystery of the ultimate gift God offers us. The Runes themselves offer us a unique
insight into the way of light we must walk to reach our journeys end.
w
wen
wen ne bruceþ ðe can weana lyt
sares and forge and him sylfa hæfð
blæd and blysse and eac byrga geniht
Joyful is he who
does not know suffering
Pain and sorrow
But has for
himself wealth and happiness
And a nice home
At face
value, w (Wen
is telling us that those of us who have everything we need and do not know pain
and sorrow are, or should be, full of joy.
Conversely, although it is not spelt out, those of us who know poverty,
pain and sorrow are less likely to be full of joy. We are being taught that we should be joyful
when we recognise our good fortune and thankful of it. This applies to spiritual good fortune as
much as to material things. We should
recognise and rejoice in our friends and family, our happiness and health just as
much as in being able to live a comfortable life.
To have
wealth and happiness is a good thing, but we should recognise our good
fortune. It is something to strive for,
to work towards - not just for us but for other. Conversely, pain and sorrow is something we
should not strive for! We may have to
deal with pain and sorrow, and should do so with courage, but it is not
something we should seek out - again either for ourselves or for others.
But w has much more to teach us than this. The actual word in Old English is Wenn (Wenn) which also means hope and expectation, or 'wish'. It is related to the German 'Wonne' and proto-Germanic 'Wunjo'. Thus
'joyfulness' is related to our ability to hope or wish. Happiness can be attained by a belief that we
can improve our lot and that things will get better. In a spiritual sense, joy comes about through
the hope that we will attain everlasting life through being closer to God. Indeed, 'Wunjo' can
mean 'fulfilment' or 'perfection'.
God, as
Woden, is sometimes called Oski, the fulfiller of
wishes. The mythological stories tell of
him granting wishes to people, sometimes ensuring they get precisely what they
ask for rather than what they meant! The
moral in these tales is not so much that we should be clear about what we
request, but that God is telling us that often what we think we want is not
what we really want or need. But as
fulfiller of wishes, Woden reflects the notion that God will ultimately draw us
to perfection or wholeness. It is
natural for our souls to desire or wish this and it is natural for God to grant
us it.
This is
our hope and our joy.
h
hægl
hægl byþ hwitust corna
hwyrft hit of heofones lyfte
wealcaþ hit windes scura
weorþeþ hit to wætere syððan
Hail is the
whitest of grains
It swirls down
from the heavens above
It is tossed about
by stormy winds
And then turns
into water
A
hailstorm can be extremely destructive.
Rather than giving much needed water to thirsty plants, it can destroy
them. But then the hail will itself turn
into the very water they need!
In
mythology, h (Hail)
embodies the power of eternal ice and reaches through the primal world into Nifelham, or the land of eternal cold and darkness. It is a window into the underworld, the world
of shadows, the place where souls reside who have gone
backwards in terms of spiritual evolution.
It can be frightening and dangerous and warns us of what that world of Nifelham is like.
But it
also returns to its original state of water, the source of life and the mixing
of eternal ice with primal fire. As
such, it teaches us that the coldness of Nifelham can
be overcome and warmed through. Souls
residing there can be lifted back towards heaven through the unconditional love
of God.
As a
consequence of this, h is associated with protection against bad
weather and the potentially destructive forces of nature. It was placed on people's front doors as a
sign of welcome and that the home was a shelter from the elements. The word 'hail' implies a greeting, a warm
welcome. It also implies a blessing and
is linked to words such as whole, holy and health. Outwardly representing the dark and
frightening force of the worst part of the underworld, it also offers
protection and eventual release from that world. It is therefore a symbol of the ultimate
place of safety and shelter - that of heaven itself. Heaven means 'haven', a place of safety. In Christ we have the eternal hope that we
will be raised out of the darkness and cold up into the shelter of heaven. Christ, through his passion on the cross,
reaches down into the very depths of the cold underworld of Nifelham
and gathers us up to heaven.
We too
can display the Hægl rune as a sign of welcome and
safety. We can place it at the entrance
to our home, Church or anywhere else we feel appropriate. As a sign, it represents more than just a
shelter though. It is a symbol of our
journey to heaven and our trust in Christ.
n
nyd
nyd byþ nearu on breostan
niþa bearnum weorþeþ hi ðeah
oft to helpe and
to hæle gehwæþre
gif hi his hlystaþ
æror
Necessity grips
the heart
And yet it can
often be a help and salvation
To the children of
men
If they address it
soon enough
n (Nyd or Need) is
one of our most basic human instincts.
We know that we need food and drink to survive and that we need to keep
warm in the winter. It is an instinct
that drives us on and keeps us going.
Necessity and hardship can be very difficult and depressing, but it is
often when the going gets tough that our survival instincts are at their
strongest. 'Necessity is the mother of
invention', they say.
One of
our primal needs, especially in northern climes, is fire. n
looks like two sticks being rubbed together to make fire – the Nyd Fyre.
Primal
fire represents one of the two equal and opposite forces that permeate the
cosmos from which all matter is derived.
Thus fire is not just a basic need, it is a
part of the primal cosmos. Unlike the
other primal energy, represented by ice, it is vibrant, active and full of
energy. Potentially dangerous, it can be
harnessed to bring warmth and life. On its own, unpredictable and powerful. But when controlled
properly, absolutely essential to life and evolution.
Fire
represents the spark of divinity that courses through all things. The fire that gives rise to
the light, the Word of God who leads us out of the darkness to the Godhead. It is the spark of divinity that came amongst
us in human form.
In the
olden days, our ancestors used to make a Nyd Fyr (Need Fire) by rubbing two pieces of wood together and
the runic character represents this action.
The Nyd Fyr ritual
involved two children creating a fire at opposite ends of a sacred
enclosure. This would be the first act
of a religious ritual and symbolically cleansed the area. Cattle would sometimes be driven between the
two fires in order to ensure their health and fertility; a practice we know
about because it was expressly banned by the Anglo-Saxon Church! Traditions of jumping over fires have
survived into the present day.
n also teaches us the importance of friction
as a means of turning needs into positive outcomes and weaknesses into
strengths. It teaches us about the need
for self sufficiency and self
preservation; the strength of resistance and defiance. It teaches us how to overcome stress through
developing our inner strengths - or inner fire.
Hardship
and necessity can come about through the random acts of chaos depicted in our
mythology as the work of Giants. People
often refer to these as 'acts' of God, although they are no such thing. They are just random occurrences brought
about by the forces of chaos that result from the continuous process of
creation.
i
is
is byþ oferceald ungemetum slidor
glisnaþ glæshluttur gimmum gelicust
flor forste geworuht fæger ansyne
Ice is very cold
immeasurably slippery
It glistens as
bright as glass as though it were gems
A floor wrought
with frost fair to behold
i (Ice) is cold and solid. It is the opposite of fire, which is hot and
lively. It can represent inertia, the
tendency not to do anything and to resist change. Yet when brought into contact with fire, it melts
and produces water - the very basis of life itself. Fire and ice represent the cosmic opposites
that come together to produce the basic material of existence as we know
it. Interestingly, it is positioned next
to Nyd in the poem.
i is a binding force; it holds things
together. It holds things tight as it
freezes water solid. It appears to be
still, calm and has an inner strength of solidity.
Yet it
is not static. There is movement within
it that we cannot see. Icebergs move,
but very slowly. The force of these
movements is irresistible and can create huge natural features such as
valleys. This is not the quick force of
fire that can flare up without notice and be extinguished almost as fast. This is the slow, constant movement of change
that we may not at first notice, but which will eventually have profound
effects upon our lives.
And so
it is with our relationship with God. The relationship is a little distant, perhaps a little
cold. We do not know God as well as we
should and as well as we would like. i reflects the natural tendency to stick
with what we know. What we know is often
not what leads to spiritual evolution.
Inertia in our everyday lives slows down our spiritual progress and
reflects the wastelands of Nifelham.
We need
the light and the fire of God to break through this inertia and use its
properties to help our spiritual evolution.
Warmth is what makes Ice dynamic – the slow but solid growth of
faith.
i glistens bright as though it were precious
gems. It can be beautiful to behold, but
very dangerous. It looks very solid and
yet will easily slip out of your hands.
That which may look alluring can be very dangerous. It reminds us to be wary of false promises
and easy paths to God. These may seem
alluring on the outside, but they are cold and sterile within. The Kingdom is revealed through the light -
the fire of Nyd - the Word of God. The light dispels the cold and the dark.
i also represents the slow, but sure
advancement of the kingdom of heaven and of our own steady spiritual
growth. Outwardly, it may gleam with
bright symbols. We may misunderstand the
importance of these - attaching an overtly worldly value to them. But inwardly, it remains solid and firm and
provides the basis for true spiritual development.
i therefore teaches us to be wary of what
might seem bright and alluring. It
teaches that superficial beauty and allure may mask a cold interior. A bright surface does not always mean a warm
interior. But, it also teaches us that
the kingdom of heaven is a solid reality behind all the glitz and glamour we
may build up around it. We need to focus
on this solid reality and not the shiny surface that so easily slips away when
we try to hold it.
j
ger
ger byþ gumena hiht
ðonne god læteþ
halig heofones cyning hrusan syllan
beorhte blæda beornum and þearfum
A fruitful year is
joyful to everyone
When God, the holy
king of Heaven,
Brings forth the
gifts of our mother earth
Bright crops for
both rich and poor
Sometimes,
j (Ger or Year) is translated as 'harvest', but is more
literally 'year'. The term ' a fruitful'
year' recognises the yearly cycle of planting and tending crops, then
eventually harvesting them. God brings
forth the gifts of our mother earth.
This verse reflects the Ercebot, an early
eleventh century charm for unfruitful land, which contains the following words:
Erce, Erce, Erce, Earth Mother,
May the Almighty Eternal Lord
grant you fields to increase and flourish
Fields
sprouting and thriving, flourishing and bountiful
Bright
shafts of millet crops, broad barley crops and white wheat crops
And all
the fruits of the earth
May you
be well, earth, mother of men,
May you
grow in the embrace of God, filled with food for the benefit of men
These
are Christian poems, yet both contain the seeds of an earlier
understanding. The spirit of God
interacts with the material of our mother the earth to produce the new life -
the gifts of our mother. In some
respects, it is hard to think of a Christian verse that better encapsulates the
spiritual thinking of the older faith our ancestor's held before their
conversion.
These
gifts include the birth of Our Lord. The
spirit of God comes together with the earthly mother to produce the son who is
both fully God and fully human. He
embodies the fruit of the earth; our spiritual and physical nourishment. He is our guide to a deeper spirituality and
to progress towards God. In the
Eucharist, we offer back to God the fruits of the earth and in turn are nourished
by the very body and blood of Christ.
Through this sacramental process, we are brought to God through Christ.
We are
reminded that the various activities of the agricultural year are intended to
achieve a specific goal. We fertilise
and prepare the fields, plant the crops, water and nurture them before we
harvest. In the same way, there is a
Church year, one that plots the main events of the life of Our Lord. This also leads to a specific goal; the
glorification of Christ, his conquest of death and ascension into heaven. The Church celebrates this cycle of events
each year and looks to the risen Christ to raise each one of us up to glory in
God through his own body and blood.
In the
olden days, our ancestors honoured Ing Frey (Ingeld) as the god of peace and plentiful harvests. He was born of the spirit father and earth
mother and in mythology ‘died’ in winter and was reborn each spring to
represent the new life and he victory of life over death. He was also the protector and progenitor of
the Western Germanic people and was believed to have dwelt among us. He was seen as a friend of the people, a
beacon of light pointing towards his father.
Ing is,
for our folk, an early revelation of Christ as Logos. Our ancestors had an understanding of Christ
even before the Word was preached to them, even before his physical birth in
human form.
I
eoh
eoh byð utan unsmeþe
treow
heard hrusan fæst hyrde fyres
wyrtrumun underwreþyd wyn on eþle
The yew is an
unsmooth tree on the outside
Held firm in the earth,
roots twisting beneath
Guardian of fire
and a joy on the land
I (Eoh or Yew) is
one of the trees used to symbolise the mystical Irminsul, the world tree our
ancestors saw as a metaphor for the cosmos.
On its surface, it is just a rough tree.
But in its upper branches lies the kingdom of Heaven; the realm of God,
the Ælfe or Angels and the Saints.
Situated at the top of the tree, this is the highest spiritual level -
the place we all aspire to as we make our spiritual journey.
In the
lower branches of the tree lies the kingdom of Middengeard
or middle earth, our own mortal realm.
The
three roots of this great tree pass through the earth, down through the primal
world of Hel which our ancestors saw as a land of brightness and healing rather
than of eternal damnation and torment.
Within the realm, lay the place of eternal cold and darkness. This is the place that our ancestors saw as
the realm of darkness and shadows. Those
of us who are spiritually undeveloped or who have actually gone backwards
during our time on earth will live in this cold place until ready to move into
the primal world of light we call Hel. But
we can live in confidence that Christ will lift those souls out of Nifelham into the light and indeed raise them up into
Heaven itself.
Yew is
an evergreen. As such, it symbolises
longevity and the concept of eternal life and salvation. Interestingly, its leaves and berries are
poisonous and can lead to death. Yet, it
is also said that a powerful herbal remedy can be made from these same
leaves.
It was
from the Irminsul that Woden hung for nine long nights, passing through the
primal world of Hel into the very core of the cosmos. From here, he retrieved the Runes, the sacred
windows into the meaning of all things.
The Christian Cross became for our ancestors another way of looking at
the Irminsul. Through the Cross, Our
Lord died to this world, descended into the land of shadows and the cold of Nifelham to raise up the
dead. Through the Cross, and the passion
of Our Lord, we are all heirs to this promise of rebirth and everlasting life
in Heaven.
p
peorþ
peorþ byð symble plega
and hlehter
wlancum ðær wigan sittaþ
on beorsele bliðe æt somne
Peorth is always play
and laughter
Where proud
warriors sit
In the feast hall
cheerfully together
p (Peorth) may
have been some form of game we no longer know.
Or it may have been just a term used for general merriment, story telling, joking and riddle making in the feast
hall. The Anglo Saxon English loved feasting
and used the event as a means of binding together their communities as well as
discussing serious events. Most of the
time, they just enjoyed themselves, toasting successes and making resolutions
(called boasts) about what they would do next.
Interestingly, the word for such ritualised feasting was 'Symbel' (pronounced sumbel),
which is the third word of this verse.
Symbel is more than just a ritualised feast. It is a religious event in its own right; a
form of the Eucharist. Drink and
sometimes food is consumed and toasts and boasts offered to God and
comrades. It is a two way communion
between God and the tribe. Through Symbel we hallow the bonds between our people and Almighty
God.
p can be seen as symbolising the benefits of
strong communities, of bonding and comradeship.
This spirit of communal activity lies at the heart of strong societies
with a common identity and a common sense of purpose. It is something that our modern society tends
not to do well, with its emphasis on individualism and distorted concept of
community. But Peorth
teaches us the importance of working as a team - more than a team - a
tribe. Strong, well bonded communities
work better together and will be more successful.
p also teaches us the importance of looking
for the positive wherever we can.
Sometimes, Symbel would have been held at
difficult times. Serious matters would
have been discussed and serious oaths made in support of the clan. But even these events should as far as possible
be undertaken cheerfully. This is a
fundamental Christian message - to do what needs to be done cheerfully.
The
poem 'Dream of the Rood' tells of how Christ cheerfully strode up to the Cross
to battle with evil and to overcome death.
This is the way of the warrior, the way of our ancestors’ society - even
when they were not feeling particularly cheerful! It lies at the heart of the English character
- laughing and joking in the face of adversity.
Not because a person is over confident.
But as a means of belittling the adversity; reducing
it to something less frightening.
p tells us of the importance of communal
activities to reinforce this, build up our confidence to face the enemy more
confidently than we might otherwise do.
But, most of all it tells us to do this as a strong community, a band of
comrades supporting each other and supporting the folk. This is the basis of Germanic Christianity.
Third Ætt
z
eolhx
eolhx secg eardað hæfþ
oftust on fenne
wexeþ on wætere wundaþ grimme
blode brendeðþ beorna gehwylcne
þe him ænigne onfeng gedeð
Elkgrass usually makes its
home on the fen
Growing in water
it can inflict grim wounds
Burning with the
blood of all
Those who in
anyway dare grasp it
z (Eolhx) actually
refers to Elk rather than to a type of marsh grass used in the poem. Its shape resembles the antlers of an Elk,
which are a symbol of protection and defence.
Elks were important to our ancestors because they were a principle
source of food and clothing; basic elements of survival.
Survival
is a primal human instinct and defensive action is a tried and tested means of
protecting ourselves. Eolhx is a symbol of divine protection and represents a
focus through which the loving embrace of God can offer us safety and
comfort. It has the power to ward off
evil and concentrate our energy on a positive pathway to the upper world of
Heaven.
The
shape of z can be
seen as a representation of a human figure stretching their arms upwards
towards Heaven, reaching out to God. It
is also a symbol of the world tree or Irminsul, its branches pointing upwards
to Heaven. As such, it reminds us of our
spiritual journey towards an ever closer relationship with God and God's
revelation to us through our folk Gods.
It is infact an extremely holy symbol,
representing life, the world tree, the upper world, our spiritual quest to rise
up into this world and the protective powers that emanate from it.
Turned
upside down, z
an be seen to represent the three springs that lead
down through the primal of Hel and into the underworld of Nifelham. In this form, it is a symbol of regression
away from God and represents death rather than life.
z was often engraved on tombstones; the
right way up to indicate the date of birth (life) and upside down k to indicate the date of death.
Although
the author of the poem has for some reason chosen to substitute the older
meaning of z for a
reference to Elkgrass, the underlying meaning in the
verse remains much the same.
Elkgrass is a tough marsh plant that survives in
harsh conditions and has razor sharp edges to its leaves. It represents a stubborn and tenacious spirit
that guards its secrets with great strength.
It too is a symbol of defence and protection. Furthermore, the grass is inextricably
connected to the marsh, binding it and protecting all manner of life forms from
the dangers of their environment.
It must
be treated with great care. It may seem
to offer a firm hold in otherwise treacherous waters, but it can cause a
serious injury if not handled correctly. Our Lord himself tells us that the
road to Heaven will not be easy and many will fall by the wayside. It is through him that we learn this path and
through him we learn how to walk through the marsh to eternal life in Heaven.
s
sigel
sigel sæmannum symble biþ on hihte
ðonne hi hine feriað ofer
fisces bæþ
oþ hi brimhengest bringeð to lande
The sun always
brings hopeful joy to seafarers
When they journey
over the great fish-bath
Until the sea
stallion brings them to land
s (Sigel pronounced seal) is a symbol of the sun, its warming
light and energy. The sun allows growth
and healing. It is essential to
agriculture and its annual cycles formed the basis of our ancestor's earliest
religion. Our northern sun is one of
gentle, welcome warmth; not one of harsh, scorching heat.
Sunlight brings joy and
hope. In the depths of winter, we await
its return with eager anticipation. A
lack of sunlight for long periods of time can lead to depression and illness. Upon its return in spring, we see the land
spring back to life. It is a powerful
symbol of regeneration, rebirth and of hope.
It reminds us that whatever darkness or shadows befall us, through the
passing cycles of life, there is always light and hope waiting for us - whether
in this world or another one.
Sunlight also allows us
to see where we are going, whether we are crossing the sea or just walking
along a road. As such, Sigel is
associated with seeing clearly, both in the sense of seeing what we are doing
and in the sense of understanding things more clearly. It represents an ability to see through
things to identify what is really there - or what is really meant.
In this sense, it
represents an 'inner light', the radiant energy of our souls known as our Scima in Old English. This is a
divine energy, literally the spark of divinity that lies within us.
Christ is this
light. He shows us the way to God. He enables us to see things clearly and to
understand. He is our guide and our hope
- the hope we all have to lead fulfilled lives and to advance spiritually
towards the Godhead. We can strengthen
our relationship with him by meditation and reflective prayer through the
Runes.
s resembles a bolt of lightening, which
is associated with thunder.
Traditionally, it is associated with Þunnor
(Thor) and his magical hammer Mjolmir (which probably
means lightening). In this sense it is
related to Thorn, representing the power of God battling the forces of evil and
chaos - depicted in our mythology as Giants seeking to undo the work of
creation.
s also means victory. This
can be considered as the victory of summer over winter or light over darkness,
as the sun always returns. Again, it is
a powerful symbol of the cycle of birth, death and rebirth. It represents the victory of Christ over
death, the victory of the light of Christ over the powers of darkness. The victory of order over chaos. It is a very potent symbol because it
acknowledges that this victory involves the use of forceful energy, symbolised
by the lightening bolt and Þunnor's
hammer.
Through s our folk religion gives us a very important understanding of
the nature of Christ as the Word of God.
It was the Word who brought about creation. And it is the Word who fights against evil
powers that would seek to return it to the chaos of the Ginnungagap. In this, we see Christ as a powerful warrior
for order and creation, a powerful warrior for righteousness and
protection. His warming embrace is full
of light and love. But he can strike
forcefully at his enemies and those powers of darkness that would seek to
return us to the night.
The energy of s should be carefully guided, through the love of Christ to do the
work of God. It is a great pity that
such a potent symbol of light was misused during the last great war so that now
it is most often associated with death and savagery - the very opposite of its
true meaning. In time, its true meaning will hopefully be restored.
t
Tir
Tir byð
wið æðelingas a byð on færylde
ofer nihta genipu
næfre swiceð
Tir is a sure guide
Keeping troth with
princes
Keeping watch
above
Over the mists of
night
Never failing
t (Tir) is the
earliest name for God used by Anglo Saxon English people. It is derived from the Germanic name Tiwaz and is related to the Latin Deus and the Indo European
word Dayaus, simply meaning 'God'.
Our
ancestors saw Tir as the original Sky Father - he was
Allfather before Odin. He may have been
Mother Frigga's mysterious first husband, reflecting
his likely role as the first Sky Father complementing the first Earth
Mother. In this sense, he may have
embodied all the aspects of the supreme deity that our ancestors gradually
began to relate to as individual personalities.
Tir is a warrior. The shape
of this rune is that of a spear, an arrow or the sharp point of a sword. He embodies the qualities of bravery and self sacrifice. He
teaches us to act with courage and honour in all our affairs; being just and
decent - but standing firm for what is right.
Tir is not associated with war for the sake of it. He is just and honourable, looked to for
inspiration in negotiations and arbitration at tribal assemblies. His inspiration is to find a just and
peaceful solution to disputes wherever this is possible. As such, Tir is
also strongly associated with law and order.
The
modern Judaic Christ is portrayed as a pacifist and a passive victim. But this is not how our ancestors saw
him. It is unlikely that they would have
converted if that was the only vision of Christ that was on offer. Christ to them was a just warrior and tribal
king, reflecting their understanding of God developed over many
generations. Yet the biblical stories of
Christ's life and teachings have helped us to develop the concept of the
'ethical warrior', embodied in Tir. We understand our ancestral religion better
through an appreciation of the earthly life of Our Lord. This fusion of the two traditions led to the
development of our folk Christianity and ultimately to the development of the
medieval tradition of chivalry. Tir is very much the patron of the ethical warrior - or
Knight.
Christ
emphasised the futility of the Old Testament 'tit for tat', 'eye for an eye'
response which only tends to escalate the cycle of violence. This was the point of Christ's message to
turn the other cheek. Where possible,
the situation should be defused peacefully, which is precisely the real message
of Tir.
There
are, however, times when physical force is needed to defend ourselves
and our property; when negotiation and arbitration are not enough. Only a fool would stand aside whilst their
wife and children were being murdered.
Sometimes, it is better to act decisively sooner rather than later. Tir, then, embodies
the concept of a 'Just War' - one that can be morally and ethically justified
as being necessary to prevent a worse evil and where other options are not
available or unlikely to work.
t is not only associated with the warrior
spirit in the sense of someone who physically fights battles. He shows us to act as an ethical warrior in
all our doings. We should stand firm for
what we believe in; act justly and face the world bravely and with honour. The way of the warrior is not an easy
one. Again, the code became part of our
folk Christian culture as the basis of the chivalric orders.
As the
original Allfather, Tir is strongly associated with
the heavenly Father. In many ways, we
have simply swapped the name Tir for Jehovah and
continued to think of Tir as always. He is portrayed as a father figure in our
mythology. He looks over us from the
heavens as our heavenly father. He
sacrificed his hand to the Fenris wolf as part of a
deception to overcome the power of evil.
This reflects the sacrifice a father will make for the sake of his
children.
Tir is a sure guide, because he is our heavenly Father. He is even handed, fair and just. He keeps his word, not just with princes, but
with everyone. His judgement is binding
and he is sometimes called the binding God.
The phrase 'keeping watch above' is not an exact translation of the Old
English, which refers more to a sense of moving over something. But keeping watch is intended to portray the
sense of this meaning. It is the sense
of the Sky Father, moving over the earth and watching over us from 'somewhere
up there'. Again, the phrase 'never
failing' reinforces the traditional view of Tir as
the dependable Allfather, one who looks after his children and acts in their
best interests.
b
beorc
beorc byð blæda leas bereð efne swa
ðeah
tanas butan tuddre byð
on telgum wlitig
byð ðeah on helme hyrsted
fægere
geloden leafum lyfte getenge
Birch is without
fruit it sends out shoots rather than seed
Splendid are its
branches and its crown richly adorned
Laden with leaves
reaching to heaven
Despite the obvious similarity of the Old English beorc with the modern word
birch, this verse is most often translated as poplar. The reason for this is uncertain, yet the reference
to the tree sending out suckers seems to suggest a reference to poplar rather
than birch. Yet, in other Runic systems,
it is clearly linked to the birch tree and this association is maintained in
the translation above.
It is usually seen as a feminine Rune, of child bearing and
motherhood. It has been associated with
the Goddess Berchta who was venerated in
parts of what is now
b (Beorc) is also associated with
Mother Frigga and indeed to any of the Goddesses
associated with motherhood. It reminds
us of how our mother brings us into being, feeds us, clothes us and protects
us. It is a quality of fertility and
fruitfulness.
And yet, the verse makes the point that the tree is without
fruit' and 'sends out shoots' rather than seed.
Poplars certainly send out shoots.
Furthermore, neither poplar nor birch produce fruit in the sense of
apples or pears. Yet they do produce
small catkins containing seeds that detach themselves from the tree and float
away in the breeze to land in the earth nearby.
The poem goes on to describe the beauty of the tree's branches
and its richly adorned crown rising to heaven.
This could be a hidden reference to the world tree or Irminsul. The richly adorned crown of the tree is not
just reaching to heaven but actually represents heaven - the golden crown being
that of Our Lord himself. Associated
with femininity and motherhood we are reminded that he crowned Our Lady as
Queen of Heaven. As Our Lord's earthly
mother, she embodies all the qualities of motherhood and nurturing
traditionally associated with this Rune.
e
Eh
Eh bið for eorlum æðelinga wyn
hors hofum wlanc ðær him hæleðas
ymb
welege on wicgum wrixlað spræce
and byð unstyllum æfre frofur
The horse riden by warriors is the joy of princes
A hoof proud steed
where heroes abound
Rich men on
horseback exchange speech
To the restless,
ever a comfort
Horses
have always been sacred to the Germanic peoples. Tacitus tells us they believed that the
behaviour of horses before a battle could predict its outcome. Bede also tells us that Germanic priests were
only allowed to ride a mare and not a stallion.
Indeed, when the High Priest Coifi decided to
profane the heathen shrine of his own faith in Northumberland, he did so partly
by riding a stallion into it.
Horses
were used as a means of travelling around the land. They were the main mode of transport and
communication of their day. They were
also ridden into battle, though they were not usually used by the Anglo Saxons
as cavalry. A mounted prince or house
Carl would be an impressive sight and the horse a prized possession. A 'hoof proud steed' would carry his rider
mile after mile, at an impressive pace, without tiring. There would be a strong bond between the
warrior and his steed. Horses, like
people, are capable of forming relationships; likes and dislikes. The two would get to know each other well,
forming a partnership based on mutual loyalty, trust and understanding.
These
are the two great mystical principles behind e,
communication and partnership.
e (Eh) symbolises the need and ability to
communicate ideas, thoughts and information.
'Rich men on horseback exchange speech'.
This is one of the corner stones of our ability to learn, understand and
develop. At one level, it can be simply
exchanging news or giving an instruction.
At a deeper level it is part of the process by which we evaluate new
information in the context of what we already know to produce new
knowledge. This is the basis of learning
and learning is the basis of development.
We cannot underestimate the importance of communication!
The
horse has long been a symbol of shamanic journeys between this world and others
in the Germanic tradition. Sleipnir, Odin's famous eight legged horse is perhaps the
best known metaphor for this. Yggdrasil, the Norse name for the Irminsul or world tree,
is made up of two words meaning awesome (Ygg), a name
for Odin himself, and horse (drasil). The horse is a symbol of our ability to
travel to other worlds, to learn through meditation and prophecy and to develop
spirituality here in this middle world.
Partnership
is an underlying principle of early Germanic culture; being based on principles
such as leof
(pronounced love, but meaning something more like respect), treow
(meaning troth - 'my word is my bond' and the unswerving two way loyalty that
existed between a King and his gesiðas or companions. This mutual partnership is symbolised in e by the unique bond between a warrior and his horse. Together they can achieve things that neither
could do alone. It symbolises a strong
community, the very basis of a successful society - one that the modern world
can learn much from.
As a
metaphor for partnership, e also reminds us of the powerful
partnership between man and wife; the basis of family and the building blocks
of a strong community. e can be seen as two Lagu
Runes back to back - symbolising the partnership of equal and opposites - male
and female which in turn create a new whole.
Lastly,
these two principles are themselves related and brought together in e. Good communication is
vital to successful partnership. This is
also true the other way round, good partnership is
vital to successful communication.
Working together, these two principles allow us to interact with each
other, ensure that we can be properly understood, that good ideas are taken on
board and that bad ideas are collectively recognised
and discarded.
m
Man
Man byð on myrgðe his magan leof
sceal ðeah anra gehwylc
oðrum swican
forðam dryhten wile dome sinum
þæt earme flæsc eorðan
betæcan
Man in his joy is
dear to his kin
And yet each is
fated to let others down
Because the Lord's
will, his final judgement
Returns the poor
flesh back to the earth
e (Man) is the Rune of the human condition,
of folk communities and what we call society.
As with other Germanic languages, man actually means 'human' in general
and is not referring specifically to a male person.
It
encourages us to meditate on human relationships and how these can affect
communities. It symbolises the
perfection of those relationships. It
recognises that simple pleasures like laughter and happiness are desirable and
valued by humankind. It is telling us
that life should be joyful and is to be enjoyed. It is no coincidence that the Rune is formed
by two w
Runes back to back.
But it
also telling us that we must not forget that all these things will ultimately
pass away, returning to the earth from which they come. Life, whilst it is to be enjoyed, should not
be frittered away. There are higher
things to be pursued and the highest thing to attain in closeness to God. Furthermore, we should not trust in our
mortal flesh, as it is weak and will ultimately let us down.
Whilst
the previous Rune, e
symbolises communication and
partnership, m
symbolises the intelligence
behind these attributes. It is our
intelligence, our ability to reason and invent, that separates us from the
animal world. In this sense, it is
linked to the two ravens Huginn (mind) and Muninn (memory) who sit on Odin's shoulders in the Norse
mythology and travel the world for news and information. These two ravens symbolise our ability to
think and reason (mind) and our ability to remember (memory). Together, these are the attributes that
enable us to learn - the basis of our ability to develop and create what we
call civilization.
Mannus is one of the three earth
born Gods Tacitus tells us our ancestor's believed in. Mannus brought
civilization to our folk and is generally recognised as the Germanic name for Heimdal. In Norse
mythology, Heimdal is the bringer of culture. He is said to have visited the earth and
lived amongst men as a man, hence the Germanic word for him. He visited three families, representing the
three social classes of the Germanic world; the warrior elite, the free born
farmer and the thrall. To each of these
families he fathered a child, a symbolic expression of how 'culture' was
brought into the world of men by a god who became man.
The
myth is reflected in the English tradition of Scyld Scefing, who can be seen as the bringer of agriculture (the
sheaf) and technology (the shield).
Mannus was born of Tuisto,
who may actually just be another name for Tir (Tyr) -
or the heavenly father. This would make
sense, as Tir is seen as the father of the other
gods, although this role was taken over by Odin in the later Norse mythology.
As Mannus is the son of Tuisto (Tir), so Heimdal is the son of
Odin. The similarity of the Norse and
Germanic traditions strongly points to an underlying belief of God becoming
human to give us culture and civilization.
This is a mythical preview of the incarnation itself, a
recognition of God's interaction with our folk which has been fulfilled
through the birth and life of Christ.
This helps us to understand the context of how the early Germanic
converts to Christianity would have understood the mysteries of the
incarnation.
l
Lagu
lagu byþ leodum langsum
geþuht
gif hi sculan neðan on nacan tealtum
and hi sæ yþa swyðe bregað
and se brimhengest
bridles ne gymþ
The mighty meer seems unending to folk
Who have to travel
on an unsteady ship
Where mighty waves
smash into them
And the sea
stallion heeds not the bridle
l (Lagu) refers to
a large lake, meer or the sea. The sea has always been an important feature
in the lives of the northern and western Germanic peoples. It is a source of food and a major means of
communication. It is a vast area with
long horizons and endless, often tedious days.
The sea faring life can be extremely dangerous and many good people have
lost their life to it. It is no surprise
that the sea holds such an important position in our folklore.
Water
is an absolute essential to life. Our
bodies are mostly made of water and we will die of lack of water long before we
do of food. It has therefore often been
used to symbolise life. Given its fluid
nature and the running waters of rivers and streams, it represents not just
life in general, but the transition from one form of life to another - death to
rebirth.
Mythologically,
l
represents the Hevergelmere, the great body of water
that nourishes the roots of the World Tree or Irminsul. It is the source of all rivers, seas and
water. It is the water of life and
symbol of the new life we can expect as we transcend one world to another. Mythically, we can see Christ walking on the
waters of Hevergelmere demonstrating that this new
life comes through him.
l therefore represents the waters of baptism
through which we enter into the body of Christ and of his Church. An outward symbol of the
inner life in Christ.
Our
journey through Christ is not always plain sailing! The seas around us can be rough and seem
never ending. Mighty waves crash around
us from time to time, whilst at other times our journey can falter in a calm with no apparent wind sending us on our way. Yet through all of this, Our Lord will be
there for us, guiding us to our destination which is the haven of God.
The
imagery of this verse is captured in Song 35 of the Heliand, dealing with the
miracle of Christ walking on water. This
well known story is transferred to a northern sea and
the ship is of the 'high horned' variety used by Germanic and Norse peoples of
that time.
N
Ing
Ing wæs ærest mid
East Denum
gesewen secgum oð he siððan
eft
ofer wæg gewat wæn
æfter ran.
ðus heardingas ðone hæle nemdon
Ing was first seen by
men amongst the East Danes
Until he departed
again
Over the waves,
his wagon behind him
Thus the warriors
named the Saviour
N is
a Rune of rebirth and renewal.
Tacitus
tells us that the North Western Germanic peoples saw themselves as the physical
descendents of Ing, calling
themselves the Ingævones - followers of Ing. Old English writings refer to the 'Ingefolc'
- people of Ing.
Indeed, the word 'English' is probably related to this name. He is our physical, but divine, ancestor; the
progenitor of our people.
He is
better known by his title, Frey in English and FreyR
or Yng FreyR in Norse. Frey and FreyR
simply mean 'the Lord'.
Ing is the Lord of agriculture, peace, plenty and fertility. In mythological terms, he is the son of the
Sky Father and the Earth Mother, the bringing together of spirit and earthly
matter to produce the new life. Each
year he dies to the cold harsh winter (symbolised by him crossing the sea) and
is reborn the following spring as the earth springs back to life.
This
reflects the human birth of Our Lord in the Christian stories. Ing was
particularly important to the Anglo Saxon English and it seems as though the
Church was able to use much of the people’s understanding of him to introduce
the new faith. Conversely, people’s
understanding of Christ must have been heavily influenced by that of Ing. This view is
reinforced by the reference to him as ‘Saviour’ in the final sentence of the
verse.
This
does not mean that Jesus of Nazareth is the same as Ing
or vice versa. It means that the Word of
God has been revealed to us through both.
This is an early folk understanding of the mystery of Christ's passion
and resurrection, of his ministry and underlying message. To understand Christ through Ing Frey, and Ing Frey through
Christ, is to understand the full picture of the Word as revealed to our
folk.
As Lord
of the harvest, it is Ing we particularly look to at
the time of the Loaf Mass or the Hlæfmæse. This is the festival of the First Fruits, the
start of the harvest period where we thank the Almighty for all He provides
through our sacred land. Ing Frey is the Lord of life, of peace, plenty and
happiness. He represents the coming
together of the sacred male and sacred female to produce the new life, whether
this be in terms of agriculture, human reproduction or
in terms of our spiritual progression towards God. He is patron of fertility and prosperity, of
marriage and the family.
He is
not patron of wanton lust or activities that do not lead to growth and new
life.
Hael Ingeld;
Lord of Life, Lord of Peace!
E
Eþel
eðel byþ oferleof æghwylcum
men
gif he mot þær rihtes and gerysena
onbrucan on blode blædum oftast
A homeland is
precious to all people
If they can live
in rightness and honour
Fulfilled through
their blood, eternal riches
E((Ethel)
is better known as the Odal Rune and is the Rune of
our homeland. Our homeland is very dear to us. It was won and defended by our
forebears. It is our duty to treasure
it, defend it and pass it on to our own descendents.
We can
be secure as a people within it, able to live our lives in peace according to
our ways and traditions. Each folk group
has a right to such a homeland, somewhere they can survive and prosper. Each folk group has a right to exist and
maintain its individual identity. A
homeland is an essential part of this right.
We
enjoy its riches, the security and fulfilment it gives us. But we should treat our folklands
with respect and not exploit them for greed or selfishness.
It is
interesting that E is very
similar to N (Ing) and that it immediately follows
this Rune. This seems to reinforce the
bonds of common blood and soil that exist between our folk, our homeland and Ing Frey as our progenitor and patron of fertility and
prosperity. The fact that both Runes
contain g (Gifu) emphasises that these are gifts to
us - from Ing Frey.
We
should respect and honour the land wights that dwell within it, remembering
that they too can be our spiritual ancestors.
In this
sense, we should see E as representing more than just our homeland. It also represents our spiritual ancestry,
those sacred bonds between us and our forebears - and those who will come after
us. They walk with the gods, but are
still with us in a spiritual sense. They
can help us and give us strength. It is
our duty to protect these bonds. This
means ensuring the survival and prosperity of our folk group. Maintaining a viable homeland is an important
part of this.
d
Dæg
dæg byþ drihtnes sond
deore mannum
mære metodes leoht myrgð
and tohiht
eadgum and earmum eallum brice
Day is the Lord's
messenger dear to mankind
The creator's
glorious light
A joy and comfort
to both rich and poor
Useful to all
"O
Lord, our heavenly Father, Almighty and everlasting God, who hast safely
brought us to the beginning of this day; Defend us in the same with thy mighty
power; and grant us this day we fall into no sin, neither run into any kind of
danger; but that all our doings may be ordered by thy governance, to do always
that is righteous in thy sight; through Jesus Christ our Lord. Amen."
This is the Third
Collect (for grace) taken from the Morning Prayer liturgy of the Anglican 1662
Book of Common Prayer.
Dd represents the dawn of a
new day, a new beginning and awakening. It
is the coming of the light that shines through the darkness and banishes the
night. We are reminded that Christ
himself is this 'light' and that he leads us towards God.
Christ is the power of
light, the light that came into the world.
It is he who brought light out of the darkness in the act of
creation. It is he who chases away the
power of night, the fear and ignorance that this represents. It is he who brings order out of chaos.
Through Christ we are
made more fully aware of the world around us and of the will of God. Daylight means that we can see. By seeing, we can understand and by
understanding we can learn and grow.
Through Christ we can learn how to become more whole and how to walk the
path to God. It is Christ who lights the
way of this path and Christ who is the beacon that draws us to God.
Christ is not simply the
Ruler's messenger, but rather the message.
He is the Word of God, the Logos.
He brings joy and comfort to all people.
Through Christ we are reborn into a new day and through Him we have a
fresh start. We do not need to live in
the fear of the night, but can live in the light.
This Rune is linked to
that of N (Ing).
From that verse we understand not only a reference to the cycle of the
year, but also the cycle of the day. Ing rises in the east moves in his chariot across our lands
and then disappears westwards over the sea.
This story itself has parallels with the myth of Sunna,
(Sun) who rides across the sky in a chariot bringing daylight. Ing (Yng Freyr) is a revelation of the
Word unique to our folk. He is the
shining one and the bringer of peace and prosperity. He is a joy and comfort to
all.
In later Norse
mythology, it is Balder who has particularly strong associations with
Christ. There is little, if any, evidence
that Balder was actually known in earlier heathen religion such as that of the
Anglo Saxons. The cult of Balder may
well have developed out of the cult of Ing Frey, each
being a folk understanding of Christ, the Word of God.
Additional
Anglo Saxon Runes
a
a (Oak) is the symbolic tree of England. It represents a sturdy, reliant product of
the earth that we can trust and use to good effect. It forms a vital part of our English landscape. It provided food and forage for the wild
boars that used to roam our land and which were held to be a sacred symbol of Ingeld. It was used
to build sturdy houses and quality English furniture. It is the nourisher
of our land and its inhabitants.
In
years gone by, it was used to build the great ships of the English navy that
beat the Norsemen, the Spanish Armada and the French. We have placed our trust in oak to defend and
protect us. It did not let us down in
the past and we should place our trust in its symbolic protection today.
We use
the phrase, from tiny acorns do mighty oaks grow. In this we recognise that if we place our
trust in what we believe to be right and honourable, we will be successful and
our cause will prosper. It might seem that
we are fighting an uphill battle, but small advances in the beginning will lead
to major victories in the future.
In
short, the mighty oak is a symbol of the true English spirit; solid,
dependable, honourable and trustworthy.
A
æsc
æsc bið oferheah eldum
dyre
stiþ on staðule stede rihte
hylt
ðeah him feohtan on
firas monige
The ash is very
tall and dear to men,
Firmly rooted, it
holds its place,
Though many attack
it
A symbolises the will to stand tall and proud
against all the odds and to withstand everything that tries to destroy us. It represents endurance, perseverance and
determination.
In
mythology, the first man was formed from an Ash tree. This represents man as the protector of and
provider for the family, standing firm in defending his family and
community. A represents the will to remain rooted to
our native land, not to give in to those who would take it away or try to
up-root us. It represents the stubborn
will to survive and to stay where we are!
A has a secondary meaning of ‘spear’. The spear also stands firm in battle and
protects the man who shelters behind it.
Although
the Rune poem does not include a verse for Elm, this is an appropriate place to
comment on it. As the first primal man
was fashioned from an Ash tree, so the first primal woman was fashioned out of
an Elm tree. Elm should be seen as
representing the life bearing and nurturing characteristics of women, the whole
basis of family and community life.
y
yr
yr byð æþelinga and eorla gehwæs
wyn and wyrðmynd
byð on wicge fæger
fæstlic on færelde fyrdgearewa sum
The bow is a joy
and honour
To nobles and all
men alike
It looks splendid
on horse
Reliable when
travelling
Part of war gear
y (bow) is an important part of the
warrior's war gear. It allows him to
fight at a much longer range than the sword or axe and gave the sort of
advantage that modern day missiles and long range rifles do today. The English long bow wrought havoc with French
forces in the middle ages as they could hit the enemy whilst being out of range
themselves. Archery became an important
skill and every Englishman was required by law to practice it at least once a
week - a law which is now so old it has never been rescinded!
y represents the ability to remain one step
ahead of the game. It is an in born
advantage born from superior equipment, knowledge or skill. We are reminded that our ability to survive
and prosper is dependent on creating and keeping this advantage.
j
ior
ior byð eafixa and ðeah a bruceð
fodres on faldan hafað fægerne
eard
wætre beworpen þær he wynnum leofaþ
The beaver is a
river fish
Although it eats
its food on land
It has a fair
home, surrounded by water
Where it lives
joyfully
The
beaver was declared a fish by the early church because of its scaly tail. This may have helped overcome Old Testament
dietary laws and allowed the animal to be eaten. Although there is little or no evidence it
formed a regular part of the English diet, its classification as a fish may
have been important in times of famine and hardship.
The
beaver swims like a fish but feeds on dry land.
It is industrious and works hard building and maintaining its home,
creating river dams and generally beavering away! It is happy in its work.
Sometimes
the river breaks through the dam and destroys its home, but the persistent
beaver just picks itself up and rebuilds.
The
beaver reminds us of the importance of hard work and self
reliance. Things rarely come to us
for nothing and hard work is usually needed.
We should be self reliant wherever possible
and not become dependent on others who may seek to take what is ours. We need to stand firm against the odds and
not give in when things get tough. The
gods want us to be joyful in our work and we should be content with this and
happy; always striving for the common good of our family and folk.
Like
the beaver we need to learn to survive in different environments; living in
this world but living apart from it too. We need to learn to live in the wider
community, but also to build and strengthen our own communities within it. To live contented, joyful lives in our own
communities, we need to work like the beaver and never give up.
q
ear
ear byð egle eorla gehwylcun
ðonn fæstlice flæsc onginneð
hraw colian hrusan ceosan
blac to gebeddan bleda gedreosaþ
wynna gewitaþ wera geswicaþ
The grave is a
terror to all men
When the flesh
grows cold
And the pale
corpse
Chooses the earth
as its companion
Wealth comes to an
end, joy fades away
Friendships end
The
grave is a cold, dark and lifeless place.
The verse is stark and a little morbid, reflecting the realistic and
somewhat fatalistic character of our ancestors.
It is fitting that it appears as the last Rune.
But it
is not the end of a linear sequence, but rather part of a cycle that represents
the cycle of birth, death and rebirth.
This is reinforced by the resemblance of q to z which represents life, rather
than k which
represents death. So q is not simply about the
grave. It is another lesson that whilst
our earthly death must come to pass, we have the promise of being reborn into a
higher state of existence through the Logos, Christ.
Even as
the joys, hopes and friendships of this world pass away, so does pain, hurt and
loneliness. Whilst our souls are reborn,
our earthly body returns to the earth from which it came. But our accomplishments live on within this world.
Our dom (doom) is the fame
and glory we are remembered by. It is
good to lead a decent, honourable life and to have achieved positive things for
which we can be remembered. These do not
have to be on a grandiose scale like the Saints, but can be small scale and may
even be known only to God. As St Matthew
says:
"Let
your light so shine before men, that they may see your good works, and glorify
your father which is in heaven."
Anglo
Saxons called death forþferan or faring forth - recognising a journey
from this world to the next. The wealth
and joys of this world are of no more consequence as they are replaced with a
different type of wealth and joy as we anticipate the kingdom of heaven.
Life is
a precious gift of God. We should use
our lives wisely and positively to his glory.
And we should have faith in the promise that Christ will raise us out of
the cold grave and draw us into the light of eternal life through him. This is the doom we should all yearn for, our
Christian Domgeorn.
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