norse 5e

Authors: Mila Fois, Michele Paroli, Marco B. Bucci Editor: Michele Paroli Mechanics: Marco B. Bucci, Andrea Back, Federico Gavioli, Laura Mongi, Michele Paroli, Roberto Rossi, Van Vought Graphical design and layout: Michele Paroli, Elena Giovannetti Cover art: Andrea Guardino Internal illustrations: Andrea Guardino, Marco B. Bucci Glyphs: Elena Giovannetti, Michele Paroli Character cards: Elena Giovannetti, Jacopo Camagni Norse Knots: Milivoj Ćeran Proofreading: Marta Palvarini English Translation & Editing: Octavian MacEwen, Wabbit Translations, Federico Lorenzo Gavioli Playtesters and Special thanks: Enrico Buscaroli, Riccardo “Musta” Caverni, Nicola Degobbis, Mirko Failoni, Roberto Giacco, Andrea “Il Rosso” Lucca, Alex Melluso, Marco Munari, Marta Palvarini, Matteo Pedroni, Enrico Romeo, Andrea Tognazzi, Ariel Vittori Printed in Lithuania in 2021 Huge thanks to all the backers who supported our project on Kickstarter, making this grimoire possible! 2 Norse Grimoire

Contents CREDITS 2 CONTENTS 3 INTRODUCTION 4 CHAPTER ONE - NORSE GRIMOIRE 6 How to Use This Manual 8 Optional Rules (Alignments, Asatru) 9 Tattoos, Talismans and Ritual Body Painting 10 CHAPTER TWO - THE RUNES OF THE ELDER FUTHARK 14 The Origins of the Runes 16 Runic Divination 26 The Guiding Rune 30 1. Fehu, Wealth and Prosperity 31 2. Uruz, The Strength of the Bull 33 3. Thurisaz, The Hammer and the Thorn 36 4. Ansuz, The Mouth of Wisdom 38 5. Raido, The Journey 40 6. Kenaz, The Light in the Dark 43 7. Gebo, The Gift 45 8. Wunjo, Joy and Fulfillment 47 9. Hagalaz, The Sudden Hail 49 10. Nauthiz, The Flame of Necessity 51 11. Isa, The Frozen Sea 54 12. Jera, The Wheel of the Year 56 13. Eihwaz, The World tree 59 14. Pertho, The Joy of Life Unfolding 61 15. Algiz, The Elk’s Antlers 63 16. Sowelu, Resplendent Energy 66 17. Tiwaz, The Spear of the Righteous 68 18. Berkana, The White Birch 71 19. Ehwaz, The Horse 73 20. Mannaz, Human Solidarity 76 21. Laguz, Waters of the Subconscious 78 22. Ingwaz, Ancestral Inheritance 80 23. Dagaz, The Resplendent Day 82 24. Othala, The Ancestral Dwelling 84 The runes and the valkyrie 87 Cryptic runes 92 Contents CHAPTER THREE - GALDRASTAFIR 96 Galdrar: The Spells 98 Landvaettir: The Spirits of the Land 99 Galdraboekur: The Books of Magic 101 Galdramaður: The Masters of the Arcane Art 104 Að Stilla Alla Reiði, End Strife 108 Ægishjálmur, The Helm of Terror 110 Ægisskjoldur, The Great Shield of Terror 112 Ástarrósin, The Love Rose 114 Astros, Against Witchcraft 116 Augnaþurs, The Eye of the Giant 118 Brýnslustafir, For a Razor-Sharp Blade 120 Draugastefna, To Banish the Draugr 122 Draumstafir, Dream Symbols 124 Fengur, Love and Fertility 126 Galdratöluskip, The Ship of Magic Numbers 128 Gandreiðarstafur, To Go Wherever You Want 130 Gapaldur and Ginfaxi, To Win in the Fight 132 Hríðarbylurstafur, Summon a storm 134 Hulinshjálmur, The Helm of Invisibility 136 Kaupaloki, To prosper in Trade and Business 138 Lásabrjótur, To Open a Lock Without a Key 140 Líffstafur, The Symbol of Life 142 Lukkustafir, Lucky symbols 144 Missinningarstafur, Odin’s Illusion 146 Mót Stefnivargi, Against Wolves and Wild Animals 148 Myrkurstafur, Against Fear of the Dark 150 Óttastafur, To Strike Fear into Your Enemies 152 Skuggsjá, The Mirror 154 Stafur Gegen Galdri, Against Spells 156 Svefnþorn, Sleep Thorn 158 Þiófastafur, For use against thieves 160 Thorshamar, Thor’s Hammer 164 Vatnahlífir, Protection from Water 166 Vegvísir, To Never Lose your Way 168 Veiðistafur, For Luck in Fishing 170 Veldismagn, To Give Power 172 Vitastafir, The Pursuit of Knowledge 174 APPENDIX 176 Pronunciation Reference 178 Thorleif Sikiroddr “Silk Voice” 179 Character Sheet 180 Bibliography 190 OGL 192 3 Contents

Most blest is he who lives free and bold and nurses never a grief, for the fearful man is dismayed by aught, and the mean one mourns over giving. HÁVAMÁL - Gestaþáttr (48) Poetic Edda This Grimoire is the result of work and research begun nearly twenty years ago, which led to the Journey To Ragnarok project, our first Kickstarter campaign. While Journey To Ragnarok aimed to highlight how Norse Mythology has influenced literature, games, comic books, films and the entire Fantasy genre, Norse Grimoire further explores and investigates the world of the Icelandic runes and magic glyphs which accompany our lives, carved or painted on our talismans or tattooed on our skin. The strong ties which bind us to them translates into the care with which we consulted the sources and aimed to interpret them, making this Grimoire half RPG manual and half historical treatise. Norse Grimoire indeed intends to be both a gaming tool to enhance your sessions and campaigns and a tool to help popularize a culture and symbols which we love. Sadly, over the last century, and particularly in recent decades, some of these symbols have been adopted by far-right groups, who flaunt Norse symbols such as Mjölnir, the hammer of Thor, god of thunder, as happened to the fascio and swastika in the early 20th century. We wish to make clear that there is nothing honorable, virtuous or divine in xenophobia, fear of diversity or intolerance. Let’s reappropriate these symbols and learn their true meaning, exposing those who don’t know their history and those who wish to abuse a culture whose origin lies in values such as hospitality, communion with nature and respect. Michele Paroli 4 Norse Grimoire

We are living through a neo-pagan renaissance. It is a return which is rooted in our culture, but which is growing, as strong and robust as a sacred tree, in our collective imagination. Literature, legendary characters and folkloristic traditions which were once the prerogative of scholars and enthusiasts are now available to all. They can be seen in the locations of the TV shows we watch, and they inspire the superheroes in the comic books we read. They cover most of our modern-day fantasy like an ancient patina, and allow ancient sagas to be retold in a new guise. Mythology and paganism go hand in hand, bringing with them the names of the gods, the monsters and enchanted objects, making allusions to those who know the traditions of a certain population and what they meant for it. I have been involved with paganism for many years now, with the practice of magic and with the study of folklore and traditions. This is a prosperous period for the type of person I have become, one of great openness and curiosity. Although differences tend to scare people, the forms of knowledge which we carry with us always give rise to new universal questions. We can see them in the eyes of those looking for unusual answers to the fundamental questions of their everyday lives. I really don’t know how to answer these kinds of questions when they are directed at me. I don’t know all the answers, like the Allfather. Instead, I usually tell a story. The act of storytelling is the greatest power that I have encountered in my life. Narrating and bringing the legend to life in us once again, embracing the oral power which the first religions inhabited. This is why roleplaying is always a magical act. It is a group ritual which gives people hundreds or even thousands of lives. And every life brings with it answers to the questions which affect us all. I hope that this Grimoire can enrich your adventures, leading you along the paths which ancient peoples trod before us. May your hands return to carving, embroidering and tracing out the signs which guided them. Believing in them is difficult, it requires a lot of work on what we think we know about the world, but your characters are masks which can help you in this. Their skins, covered in consecrated symbols, will be yours. Thanks to them, you will be able to take part in this ritual of ours. Enjoy! Marco B. Bucci As a roleplayer and enthusiast of mythology and symbology, seeing this Grimoire take shape has been a dream come true. The wonderful illustrations you will find in these pages are often inspired by actual artefacts, and I would like to extend my profound thanks to the artists who have created them with great attention to and respect for the traditions we wish to narrate here. The runes, born of the sacrifice of he who is the god of knowledge, war and magic, have an ancient heritage which is packed with meaning. Together with the Galdrastafir, more recent symbols which are nevertheless connected to a system of symbols rooted in the continent’s esoterism, they are an example of how magic animated the world in which we live, and continues to do so, in a manner which is maybe not dissimilar, although less showy, than how it is portrayed in the fantasy tradition to which we are all connected. Maybe we like to impersonate wizards, shamans and warriors because, deep down, we feel that they are our origins. Magic binds worlds, and I hope that, by leafing through the pages of this Grimoire, reading the response of the Runes or carving symbols in your skin or on the blade of a legendary weapon, you can retrace the roads of the ancients and have great adventures. Mila Fois 5 Forewords

Chapter One Norse Grimoire

8 Norse Grimoire This text aims to bring knowledge of historic grimoires and anthropological and archaeological research into contact with the fantasy worlds where your 5E campaigns and sessions are set. These discoveries and knowledge of the Norse populations, their traditions, folklore and rituals can be explored and used as inspiration to introduce new game mechanics and plots. It is incredible to realize just how strongly contemporary fantasy has already been influenced by a mythology which is still being studied and investigated. Norse Grimoire aims to create a magic bridge, a little Bifröst if you will, between the study of practical magic in the Viking era and the magic codified in the fifth edition. To do, it makes use of the contents of the grimoires, the legends and theories on the glyphs used in antiquity, together with new and original gaming mechanics. Norse Magic in campaigns Most of the Norse magic dealt with here is very old. It takes us back to a brutal world, where certain sensibilities were certainly not commonly felt. The relationship between the sexes, gender identities, and between man and beast, for example, was very different. It is therefore necessary to take into account that the magic, both in intent and practice, was very unlikely to be respectful. There are often sacrifices, which we know were primarily of livestock, or the requirement to inflict injuries upon oneself in order to draw a few drops of blood. It is a brutal kind of magic, often linked to prosaic raw materials and dark rites. The shamanic raptures, songs and dances are often accompanied by the ingestion of hallucinogenic elixirs or poisonous mushrooms. Inserting these practices and topics into a campaign How to Use This Manual How to Use This Manual

9 Norse Grimoire will give it a unique atmosphere, where every idol of branches, bones and bloody rags can generate more terror than an aberration inside a dungeon. But it is worth providing players with some further explanations and recommendations. Interpretation and sensitivity This manual deals with delicate subjects belonging to ancient cultures, for which written sources are often rare. Its contents are based on research, but also on personal passion and interpretation of sources. The rituals described are not intended to be put into actual practice. It is recommended to tell players that they are a compromise between research and inspiration, created specifically for this roleplaying game. Due also to the intensity or the matter of certain rites, it is appropriate to give players the possibility to use the X-Card, suspending the game in the event that some topics are disagreeable for some reason. Declaration of Intents The best way to start a 5E campaign using the rules of Norse Grimoire is to organize a session 0 where the GM can present a “Declaration of Intents” to the players in order to align their gaming expectations and perspectives. To find out more about the Declaration of Intents, you can visit our DrivethruRPG store and download “RPGs and the Declaration of Intents” by Riccardo “Musta” Caverni free of charge. Optional Rules In order to make the best use of this manual, we recommend the use of some optional rules for 5E, which we introduced in Journey To Ragnarok Alignments The ethics of the Vikings is based on different values to those depicted by the traditional 5E alignments (Lawful Good, Neutral etc.), in respect of the Nine Noble Virtues. Respecting these, together with an honorable death, is the basis for rising up to Einherjar and being eligible for admission to Valhalla. The character alignments are represented as follows: • Lawful Honorable • Chaotic Honorable • Lawful Dishonorable • Chaotic Dishonorable The Nine Virtues The Asatru moral code can be summarized in the Nine Noble Virtues, which make a character Honorable and which represent all the wisdom of the ancients, conveyed through the Poetic Edda. They are: 1. Courage 2. Truth 3. Honor 4. Loyalty 5. Discipline 6. Hospitality 7. Industriousness 8. Self Reliance 9. Perseverance Asatru Skill (Wisdom) Characters belonging to the Norse culture learn the “Asatru” skill, based on Wisdom. Their level of proficiency in Asatru allows them to understand the energies, the entities of the Nine Worlds and the divine dynamics.

10 Norse Grimoire 11 Tattoos, Talismans and Ritual Body Painting Ritual Glyphs We have not yet been lucky enough to find Viking remains sufficiently well preserved to allow us to analyze the skin and find out whether they had tattoos or not; nevertheless, we have the account of an Arab traveler, Ahmad Ibn Fadlan, who was sent on a diplomatic mission to the Bulgars in the central Volga region by the Abbasid Caliphate. There he meets the Rus’, a Scandinavian populace who had settled in western Russia and described them as having perfect bodies, tattooed from the tips of their toes to their necks. These were a dark green-blue color, possibly caused by the use of ash or coal to blacken the skin, and represented trees, knots similar to those of women’s necklaces, and symbols which the Arab diplomat was not able to definitively identify. We also know that Vikings of both genders used make-up, and that they colored their teeth in order to appear more fearsome in battle, and so we cannot rule out the possibility that they also used body art. This practice was certainly not unknown to more ancient populations, for example the Thracians, whom the Greeks described has having marks on their skin. Tacitus, in his Germania, describes the customs of the Aesti, to the east of the Swedes, with whom they shared customs and traditions. According to the Roman historian, the Aesti carried the effigy of a wild boar for protective and religious purposes. Herodian described the inhabitants of Caledonia as being covered in tattoos with animal symbols, while Tertullian talked about the ritual tattoos of the ancient Britons, and Claudian added that they even had tattoos on their cheeks. This manual aims to introduce the possibility of enriching the characters of any 5E setting by linking every glyph to an important moment in their development. Choosing to tattoo themselves with a rune or a galdrastafur, applying body paint or creating a talisman is an act of power which, however, should not be seen as a description of an historically accurate practice. Harmony Ritually drawn glyphs always have a very profound importance and meaning for those who possess them. There is no set limit on how many glyphs can be painted or carved on the body of a man or his possessions, but they always embody a divine spark. Once every long rest, the character can decide which tattoos, talismans or ritual painting to be in harmony with, up to a maximum of three simultaneously. This requires a moment of profound concentration in which they go over in their mind the ritual in which the glyphs were drawn, and the moment in which they felt they were in communion with the gods. Checks Drawing each glyph requires two checks. A first Wisdom check (Asatru) with which the drawer calls the presence and attention of the gods to them, and a second Dexterity check (tool used) which represents their skill in creating the glyph. The DC varies depending on the level of the glyph. Glyph Level DC 0-1 15 2 18 3 20 5 24 Ritual Tattoos Requirements In order for the tattoos to obtain their power, it is necessary first and foremost for the person about to perform the act to have a tattoo needle with them; they must also be familiar with the important ritual linked to it, and possess everything necessary. For this reason, a Wisdom (Asatru) check is always necessary before proceeding to the actual Dexterity (Tattoo Needle) check linked to the use of the tools. In the event that it is necessary to perform an elaborate ritual before the tattoo or to recite a formula, the conditions must be met for the check to be successful.

10 11 Norse Grimoire There are those who have only one in their entire lives, while others are tattooed from head to foot before becoming adults. During the character creation phase, we recommend assigning at most one tattoo. It will have only permanent effects. Once the temporary effect of the tattoo has been used, most of the energy provided by the ritual will transform into a permanent effect which will remain active until the character remains in harmony with it. A character can be in harmony with a maximum of three tattoos simultaneously, allowing their effects to be active. Once they receive a new tattoo, it remains obligatorily in harmony with the character for nine whole days. Circumstances It is not always the right time to get a tattoo. Tattoos require great physical and mental strength, both of the tattooist and the tattooed. They are a request for assistance from the gods, which must not be abused. A character should get a tattoo to celebrate a victory, before a great test, a battle or in a moment of great spirituality. Those who overdo these requests for help risk refusal by the gods, or even punishment for their rapacity. Effects The symbols drawn on the skin provide supernatural abilities: there is the temporary effect of the tattoo, which provides the character with a single use of a spell, to be used within nine whole days of when the tattoo is done. The character must still have a vivid memory of the ritual, with its magic chants, the frenetic rhythm of the drums and the ecstasy of the contact with the gods. In this period, the tattoo is fresh, bloody and pulsating. Once the temporary effect has been used or nine whole days have passed, the tattoo heals, activating the permanent effect. It persists over time in a passive fashion, and will accompany the character throughout their life. It is an echo of power more profound than the temporary effect, and embodies the meaning itself of the ritual which was officiated. Rituals Tattooing is a very tiring operation which requires constant concentration, and other spells can therefore not be maintained while performing it. Through a ritual

12 Norse Grimoire 13 For example, a warrior who expects to have an encounter with their bitter rival the following day, may decide to have the Aegishjalmur tattooed on them to benefit from its temporary effects. Even after the battle, in the following years, the tattoo will remain tied to that important event and will carry with it the permanent effect. If the warrior should find themselves taking on a new significant enemy, they may decide to adopt the same strategy. They will therefore perform a ritual during which they will go over the exploits of that day and every time when someone was intimidated by the sight of that symbol. After having conducted a sacrifice, they will reawaken a scintilla of its original power with the blood. Removing a Tattoo In circumstances particularly significant for the character, the tattoo can be removed. The only way to do so is to scrape off the flesh with a blade, leaving it scarred and unable to receive new tattoos in that area. To cancel the effect of a tattoo, it is not necessary to physically remove it, but simply to decide to no longer be in harmony with it. There are, however, different social or personal reasons for which a character may decide to no longer keep it on their body. Spells Some spells enclosed in the symbols may have a DC to resist their effects or require an attack roll. In these cases, the DC is equal to 8 + proficiency bonus of the tattooist + the Wisdom modifier of the tattooist. The attack modifier of the spell is equal to the proficiency bonus of the tattooist + the Wisdom modifier of the tattooist. This means that being tattooed by a wise man in communion with the gods can donate much more power and leave deeper traces in the character’s very essence. which lasts one hour per level of power of the symbol (minimum one hour), the tattoo is applied, and the temporary effect will instantly be available. The tattooist is so engaged in the ritual that they cannot perform another for a number of days equal to the level of power of that tattoo. Otherwise, they will not be able to keep up their concentration for the entire ritual, causing it to fail. Failure If the tattooist fails the Wisdom (Asatru) check, their prayers do not reach the gods. The moment is revealed not to be favorable, and the check can be performed again after a long rest. If, on the other hand, they fail the Dexterity (Tattoo Needle) check, they will not be able to correctly and clearly draw the symbol. It will remain on the skin, but the tattoo will be without power. When, after nine whole days, the tattoo has healed, the tattooist can repeat this check in order to correct their work, but they must also repeat the Wisdom (Asatru) check. Reactivating a Tattoo It is possible to request reactivation of a tattoo by performing an appropriate and generous sacrifice at a temple dedicated to the gods. If the character performs a ritual scarification, going over the edges of the tattooed symbol, they can once again enjoy its temporary effect, but this time the tattoo will take an entire lunar cycle to heal. This scarification, which can only be performed in places of power, takes one Hit Die for each level of the spell contained in the symbol.

12 13 Norse Grimoire they can also gather a piece of wood from a place of power or a field of battle, and with dedication, clean and smooth it in order to make it suitable to contain a magic symbol. An object which receives a glyph becomes a talisman. The check performed to carve the symbol may be influenced by the material and tools which are going to be used. The GM can grant advantage or disadvantage depending on them. If the check is failed, the object will still be marked, but the symbol will not have any power due to some imperfections. If an object contains an incorrect symbol, the DC to correct it will be increased by 2. An object can have multiple symbols carved in it, but only one glyph will be active as a talisman. In the event that it is necessary to perform an elaborate ritual before the creation of the talisman or to recite a formula, the conditions must be met for the check to be successful. The talisman can be chosen after a long rest as an object in harmony with its owner. When the decision is made to end the harmony with the object in question, it will lose the power linked to the symbol, but will otherwise continue to be usable as normal. If you wish to return to harmony with it, simply spend the period of one short rest in meditation, holding it in your hands; careful, however, because the symbols hold great power which is not released in contact with just anyone. Only the same person who was in harmony with it the first time, or a member of their same kin (a descendant or relative), or in any case a character who has had a close bond with them, will make the symbol reacquire its power. In this fashion it is possible for a grandson to re-invoke the power of his grandfather’s sword, while a father can bequeath a family antique sword to his son so that he might benefit from its powers, or else give an amulet to a trusted ally, a dear friend or a lover, while for all others the symbol on the object will appear as a simple ornament and they will be unable to reactivate its powers, unless particular rituals or missions are completed to get closer to the spirit of the person who was the legitimate owner of the object. Ritual Body Painting Ritual paintings have always been, for many cultures, a solemn moment full of meaning. Instead of tattooing a symbol on the skin, it can be painted on in temporary fashion using blood, color or ashes, for example. It represents a less permanent type of dedication than a tattoo, and for this reason the advantage obtained will last up until the next short rest. A ritual body painting functions in the same way as a talisman. It gives the character the permanent effects of a symbol, but only for a shorter length of time, and requires harmony with it. Having a symbol painted on the skin must be performed in a ritual context which can be performed as part of a short rest. The officiant can apply the same ritual painting to a maximum number of creatures equal to their Wisdom modifier (minimum one). Although in some cases it may appear just to be an ornamental design, the painting made in this manner always has a strong symbolic value which gives it great power. The officiant must wait for their next long rest before they are able to have other ritual paintings done. In the event that the painting ritual should not be successful, the paintings will remain as a decoration, but will be without power. Only one ritual painting can be active at a time on the same person. Talismans Runes and symbols can be carved into everyday objects such as amulets, weapons and shields. It cannot be an entirely commonplace object, however: indeed, the choice must fall on something with intrinsic, or ideally emotional, value. For example, a character may decide to engrave a jewel or a weapon belonging to one of their ancestors. But

Chapter Two The Runes of the Elder Futhark

16 Norse Grimoire The Origins of the Runes A historical overview The word “rune” derives from the Norse run, a term connected to mystery and the idea of something hidden behind an initiation. In fact, for the Celts, run meant “secret”, while rhin was the Welsh word for spells, drawing parallels that extend even to the Finnish runo, meaning “magic chant”. The very name of the runes evokes mystery, much like their origins. Very little is known about how the runes historically came to be, with our most valuable source being the words of the Poetic Edda, which tells us the tales of the creation of these symbols at the hands of the god Odin. From a historiographical point of view, the earliest findings are in the Alpine region, between modern Italy, Austria and Germany, where the ancient Germanic tribes met with the Roman civilization between 50 BCE. and 200 CE. It is in fact during this period that Julius Caesar and the historian Tacitus wrote early accounts about the traditions and habits of the Germanic peoples, in which they also make mention of runes. Back then, runes must have already been an old tradition, perhaps even an inheritance of the prehistoric past of those barbarian tribes. As a matter of fact, numerous pictographs include symbols that evoke the shapes of the runes, though they are far from representing a cohesive writing system. An example is the famous sun wheel or swastika, sadly made notorious for its contemporary usage as a Nazi insignia, which is actually one of the most ancient sun icons in the whole world. The swastika has the shape of two intertwined Sowilo runes, tied to the sun itself in its meaning, too. Although there was not a consistent and well-thoughtout runic system yet, the origins of this mystical alphabet go far back in time. Before the foundation of Rome, the Italic peninsula was inhabited by populations using writing methods of

17 The Origins of the Runes Etruscan origin, their alphabets drawing from archaic Greek. The Rethian and Venetic languages show some similarities with what would then become Elder Futhark, the most ancient runic alphabet we know of, lending credit to the idea that these systems might have been connected. The fact it could be written in both directions, which is typical of runic inscriptions, is a characteristic found also in ancient Greek and Etruscan, used before the 3rd century BCE. The oldest source surviving to our day that shows the Elder Futhark in its entirety is the Kylver Stone in Sweden, dated back to around 400 CE. Its surface bears the runes of the Elder Futhark in the order we know them now, followed by a symbol similar to a twig, interpreted as a bandrun (from Icelandic, translatable as a tied rune, a fusion of different runes or the same repeated multiple times) of the Tiwaz rune, the symbol dedicated to the god Tyr, perhaps an invocation for his protection. The word to the top right, transliterated as sueus, is still shrouded in mystery. However, some believe it is somehow related to the Suiones, a Germanic tribe that would later become the Swedish people. Tacitus, in his De origine et situ Germanorum, describes the uses and customs of the Germanic populations, mentioning their divination methods: They attach the highest importance to the taking of auspices and casting lots. Their usual procedure with the lot is simple. They cut off a branch from a nut-bearing tree and slice it into strips. These they mark with different signs and throw them at random onto a white cloth. Then the state’s priest, if it is an official consultation, or the father of the family, in a private one, offers prayer to the gods and looking up towards heaven picks up three strips, one at a time, and, according to which sign they have previously been marked with, makes his interpretation. In this excerpt we see a priest casting the runes on a white cloth, taking three and interpreting the symbol they bear. This divination method, in addition to being the widest spread nowadays, is also the only one we know of that is backed by such ancient evidence. At this point, there is an interesting parallel with modern German, where the word for “letter” is Buchstabe. Buche is German for “beech”, a tree with a hard and knotted bark, while Stabe means “staff”. Letters, then, are small beech staves, which is how runes could have looked like to the Germanic tribes, that is to say symbols carved over small wooden items. It is interesting how this way of defining letters survived even to modern days, well after they have lost their original shape. The runes are angular, preferring the straight lines of something designed for ease of carving on hard surfaces like rock or bark. Only at a later period, following the introduction of ink and parchment, runic symbols become softer and their curves more accentuated. According to the sources, then, runes were symbols etched on wood and then painted with blood or ochre, also known by the Icelandic poet Snorri Sturluson, author of the Prose Edda, as hlaut-teiner (“bloodied twigs”). The Poetic Edda, an ancient text source comprising much of what we know on the fascinating Norse world, mentions that these bloodied twigs were used in divination. In the chapter known as Hymiskvida,

18 Norse Grimoire It’s interesting to see how Maurus, a man from the 9th century, considered them t symbols be much older, used to keep the tradition of songs and spells alive. According to him, runes therefore served to preserve the old knowledge. Elder Futhark, the oldest runic alphabet we know of, is named after its first six runes, F, U, Th, A, R and K. It is composed of 24 letters (18 consonants and 6 vowels) and every character is associated with a sound. It is further divided in three subcategories of 8 runes each, called aettir (singular: aett), already recalling the number eight in sound. Every aett is named after the deity associated to its first rune: Freyja’s (sometimes associated to her brother Freyr), Hel’s (or Heimdallr’s according to others) and Tyr’s. Hymir’s Song, the gods wish to hold a great feast and to decide its host they recur to the hlaut-teiner. Of old the gods made feast together, And drink they sought ere sated they were; Twigs they shook, and blood they tried: Rich fare in Ægir’s, hall they found. As the story goes, Aegir does not have a large enough cauldron to brew the beer necessary for all his divine guests, but the god Tyr remembers that his father, a frost giant named Hymir, has a massive one. He has Thor accompany him to the cold realm of Jotunheim, home to the frost giants, to convince Hymir to lend the gods his huge cauldron. Three precious rune poems (respectively of AngloSaxon, Norwegian and Icelandic origins), give other valuable clues to better understand each rune. They list the various runes, associating a meaning or completing the verse with a rhyme to help its memorization. The oldest of the three is the Anglo-Saxon one, dating back to the 9th century, while the Norwegian one was written around the 13th century and the Icelandic one in the 15th century. Although relatively recent, they are likely to be transcriptions of an older oral tradition. It should be remembered, however, that 15th-century Iceland was much different from central Europe Renaissance. In such a removed place, plagued by its forbidding climate, people lived for a long time closer to how they had lived in the Middle Ages. In the 9th century, archbishop Rabanus Maurus comments the Greek, Latin, Hebrew and runic alphabets in his De inventione linguarum, stating the following on the runic alphabet: It is said the shape of these letters was invented by the Norse peoples. It seems they still use it to memorize songs and spells. They call these letters runstabas, in my opinion because by writing them they unearth secret things. The term runstabas appears in the modern English word runestaves, one of the ways to call runes, where staves is a derivative of the Norse stabaz. We are once again told these symbols were carved in wood, on twigs or staves.

19 The Origins of the Runes Hidden Runes shalt thou seek and interpreted signs, many symbols of might and power, by the great Singer painted, by the high Powers fashioned, graved by the Utterer of gods. Odin’s blood spilled from the wound on his chest, painting the ground red. As he hung from the branches of the great ash tree, whipped by the wind, he looked down to the ground, noticing the rivulets of blood had drawn strange signs. Through pain and suffering, Odin had quite literally bled the runes. The Edda does not give further explanation as to how the runes came to the Allfather, however. The hypothesis that they came from the blood pouring from his wound makes sense, if the assumption that runic magic is intrinsically tied to blood is true, and the episode from the Havamal seems to hint at that. However, there is no absolute certainty, as is the same with numerous other stanzas from the Edda, which have been reinterpreted multiples times over the course of their existence. Others claim the runes came from the springs deep below Yggdrasil’s roots, or they simply came to Odin’s divine mind during his initiation ritual. The journey of a shaman begins with a ritual death and it is not a chance Odin’s happened in the canopy of the great tree. The name Odin’s Steed might seem odd, especially when referred to a tree, and yet the shamans all over the world made use of the cosmic pillar, the axis mundi or hub from which the universe springs forth, to move to the realms above or below. Odin, like A mythological overview Myths make for the best source to draw from as regard to runes and their meaning. The Poetic Edda tells of how Odin was behind these powerful symbols and often mentions them in its verses. Runes and runic spells are mentioned in other sagas, too. In the Havamal (also known as Words of the High One), the second chapter of the Poetic Edda, Odin himself tells some important episodes from his life. One of the last adventures he recounts is know as Runatal, the Dissertation on the Runes, as in this text he explains the origin of these mysterious symbols. I trow I hung on that windy Tree nine whole days and nights, stabbed with a spear, offered to Odin, myself to mine own self given, high on that Tree of which none hath heard from what roots it rises to heaven. Odin, in his everlasting quest for knowledge, hanged himself upside down from the branches of Yggdrasil, the world tree that also happens to be deeply connected to his figure. The literal translation for Yggdrasil, in fact, is “Steed of Yggr” where Yggr is one of Odin’s numerous titles, meaning the Dire. The spear he plunged into his ribs was fashioned from a branch of the great ash Gungnir; and so he dangled, wounded and agonizing, for nine days and nights in what clearly looks like an initiation rite. Every shaman, no matter their culture of origin, undertakes a ritual of death and rebirth to obtain power and knowledge, becoming an initiate. Odin’s sacrifice is nothing less than that: from his blood and suffering, then, originate the runes.

20 Norse Grimoire In the last section of the Havamal, Odin tells how his ancestor, the giant Bolthor, admired his feat of endurance hanging from the world tree to the point that he decided to teach him eighteen galdr, or magic songs, as a reward. These spells are tied to runic magic and allow those who know them to perform extraordinary feats, such as claiming victory in battle, heal any wound, seduce any maiden, calm storms and even let the dead speak. Here is the twelfth stanza: A twelfth I know: if I see in a tree a corpse from a halter hanging, such spells I write, and paint in runes, that the being descends and speaks. Odin, however, warns us against the dangers of dealing with such magic without an adequate preparation. Before describing these spells, in fact, he says: Dost know how to write, dost know how to read, dost know how to paint, dost know how to prove, dost know how to ask, dost know how to offer, dost know how to send, dost know how to spend? the initiates of that ancestral art, used the trunk of the world tree to fulfill his destiny. Yggdrasil, the great ash tree, embraces with its branches and roots the Nine Worlds that form the vast and fascinating Norse cosmos. It is what keeps everything together, as deep below its roots lies Mimisbrunnr, the source Odin sacrificed an eye to in exchange for the permission to drink from the waters of knowledge. At the center of the trunk, the gods built Midgard, the realm of man. From the lashes of the giant Ymir, they raised a barrier to keep humanity safe from the roving frost giants dwelling in the cold deserts of Jotunheim. Around it are Muspelheim, the scolding land of the fire giants, Niflheim, the realm of mists, and Vanaheim, home of the Vanir. Down below and closer to the roots of the great tree, are Svartalfheim, the dark underground realm of dark elves and dwarfs, and lowest of all is Helheim, the realm of the dead. To the top, Ljosalfheim, the delightful home of the light elves, and beyond is Asgard, the mythical citadel of the gods. The Nine Worlds are connected by the roots and branches of Yggdrasil and washed by its lifeblood. The trunk of the great tree is the pillar keeping them together, allowing Odin and the other shamans to move from one realm to the other. Odin’s shamanistic attributions are also shown in the totem animals that accompany him. Every shaman is surrounded by the animal spirits they can call on for aid and Odin is no less. Huginn and Muninn, Thought and Memory, are the two ravens that fly over the world to inform him on everything that happens. Freki and Geri are the loyal wolves that protect him and Sleipnir is the eight-legged horse, faster than any other, that carries him between worlds.

21 The Origins of the Runes The gods in Ithavoll meet together, of the terrible girdler of earth they talk, and the mighty past they call to mind, and the ancient runes of the Ruler of Gods. The Poetic Edda can be divided in two sections, one dedicated to the myths of the gods and the world, and one to the deeds of the great heroes of the Norse world, like Sigurd (also known as Siegfried). In a chapter called Sigrdrifumal, the young hero meets a beautiful sleeping Valkyrie and wakes her from her slumber. In this text she is called Sigdrifa, “She who leads to Victory”, but other sources call her Brynhildr, meaning “She who is Clad in Armor”, as to wake her Sigurd must remove the coat of mail that imprisons her. Once awoken, the Valkyrie teaches the hero the use of numerous runes: There are bokrunes, those are biargrunes and all alrunes, and precious powerrunes, for those who can, without confusion or corruption, use, if thou hast understood them, until the powers perish. As mentioned above, the Poetic Edda is a great source for details about the runes, which are mentioned throughout its verses. They were used not only for divination but also as protective charms, so to better understand their magic and prophetic value the next chapters explore a few of their fundamental aspects by following the path opened by the sources. The Havamal ends with a wish by Odin himself to those who have listened to his words, so here they are, in the hope they bring you luck. Now the sayings of the High One are uttered in the hall for the weal of men, for the woe of Jötuns, Hail, thou who hast spoken! Hail, thou that knowest! Hail, ye that have hearkened! Use, thou who hast learned! Runic magic is intrinsic to the gods, so to harness it fully one must not only know how to carve, write and interpret the runes, but also the proper ways to address the deities presiding them. The Norse world is cyclic, even the gods are mortal and know their final hour awaits them in the last battle. In the Voluspa, the first canticle of the Poetic Edda also known as Prophecy of the Seeress, a volva (meaning a priestess tied to the tradition of seidr associated with the goddess Freyja) tells what will fall upon the world and the gods when the wolf Fenrir breaks free of his chains. Fimbulvetr, the great winter, shall last many long years and then Ragnarok shall begin. After an epic battle between the forces of order and those of chaos, the surviving gods shall gather in Idavollr, the vortex field, where their forebears gave everything its name. There, they shall shape the world anew, recovering the wisdom of the ancients, including runic lore, recounting the deeds of those who came before and thus ushering in a new era.

22 Norse Grimoire destiny flow through the Nine Worlds then return to their origin, in a cycle. The Seeress in the Voluspa describes Yggdrasil as follows: I know an ash standing Yggdrasil hight, a lofty tree, laved with limpid water: thence come the dews into the dales that fall ever stands it green over Urd’s fountain. The three Norns keep Yggdrasil alive, applying white clay on its bark and roots, and watch over the Well of Destiny. Recognizing and telling the intricate knot spinning from the Well of Urd that connects everything together is complex and only those who are gifted with superior awareness, such as Odin after his sacrifice or shamans after their initiation, are able to do so. Casting the runes has the very goal of showing the connections between the threads of fate. As explained further in this volume, each rune finds meaning in divination only in its connection with the others. Interpreting them means unraveling the weave of the Norns, gleaming the signs of that constant cycle of regeneration happening inside the trunk of Yggdrasil that connects the Nine Worlds. The Norse people were well aware of their strong bond with the cosmic tree, as the first man and woman, Ask and Embla, were made by Odin and his brothers Vili and Vé out of logs, of all things. Right before mentioning Yggdrasil in the lines above, the Seeress tells the tale of the birth of the first human beings: Found they on land, less mighty, Ask and Emblu void of destiny. Ask and Embla were the inanimate trunks of ash and elm trees. When Odin, Vili and Vé find them, they are clearly described as without a destiny: “orloglausa”. Orlog is the Primeval Law, the inevitable fate everything is bound by. Even the gods know that, in spite of their might, they will fall in the last battle. However, Orlog is exactly this; not even them can prevent what is ordained from happening. The root of this term is the same for Urd, the two ideas being strongly connected, though slightly different. Urd or Wyrd is the The Well of Urd, there where Destiny flows The significance the Norse attributed to the runes is but a natural extension of how they conceived the world. Among the roots of Yggdrasil, the great world tree, is Mimisbrunnr, the Well of Mimir also known as the Spring of Wisdom. It was to drink of these waters that Odin sacrificed his eye, in an initiation ritual that hides a deep meaning. Odin gave up part of his sight on the material world to gain sight over something higher. After this sacrifice, he becomes infinitely wise, obtaining not only the title of god of war and tempest, but also of magic and knowledge. Between the roots of the great tree is also the Well of Urd, the Spring of Destiny, and there dwell the three Norns, called Urd, Verdandi and Skuld, incarnating the ideas of Fate, Being and Necessity. According to some traditions, the first rules the past, the second the present and the third what will come. The Voluspa describes them as follows: Thence come maidens, much knowing, three from the hall, which under that tree stands; Urd hight the one, the second Verdandi, on a tablet they graved — Skuld the third. Laws they established, life allotted to the sons of men; destinies pronounced. The three Norns, then, carve runes and establish the destiny of every living being. When the hero Helgi was born, loved by a Valkyrie who stayed faithful to him even in his next life, it is said the Norns appeared during his birth announcing a great destiny for him. The concept of destiny, Urd or its Anglo-Saxon equivalent Wyrd, is not easily understood in its entirety. It is not something inevitable, as it is usually in more modern times, but a path that sometimes can be altered. The waters from the Spring of Destiny nourish the roots of Yggdrasil, scattering among the Nine Worlds, nourishing its fronds up to where the gods live. This lifeblood flows through the entire trunk and forms a network of sorts that connects every living being. However, it is said that from the highest branches and leaves, every night dew falls that returns to the roots warding the Spring. The sacred waters of

23 The Origins of the Runes

24 Norse Grimoire The sacred art of Seidr So far, we have focused on Odin as creator of runes and god of magic, but we cannot forget the goddess Freyja, patroness of nature, love and fertility and also the best practitioner of seidr. A segment of the Ynglinga Saga tells it was her, while captured by the Aesir to end the war between the two rival kins, to teach them this magic, until then purview of the Vanir. While the Aesir were mighty warlords, the Vanir were very different deities who shared a stronger connection with nature and its cycles. Freyja was the supreme volva, a term that could be translated as Seeress or Priestess (the one Odin consults in the Voluspa is also a volva), although the literal meaning in the ancient Norse language is “She Who Carries the Staff”. Freyja is often described as carrying a staff similar to those that were used in the past to weave, also known as distaff. After all, weaving is not inappropriate for an expert in reading the skeins of fate. In the Saga of Örvar-Odd, the staff of the volva is capable of erasing the memory to whoever it strikes three times, while in the Saga of Eirik the Red we are given a detailed description of one of these priestesses: Now, when she came in the evening, accompanied by the man who had been sent to meet her, she was dressed in such wise that she had a blue mantle over her, with strings for the neck, and it was inlaid with gems quite down to the skirt. On her neck she had glass beads. On her head she had a black hood of lambskin, lined with ermine. A staff she had in her hand, with a knob thereon; it was ornamented with brass, and inlaid with gems round about the knob. Around her she wore a girdle of soft hair, collection of the threads of destiny, a canvas where everything is woven together. Modern German echoes this relationship with its verb werden, “to become”, deriving from the very word Urd. This is not doom, but rather a connection that can be shifted if understood in its entirety. Ask and Embla were, as said, fateless and lifeless pieces of bark. It was Odin and his brothers to breathe life, soul and motion into them. Once in the world, the first human beings become part of the cosmic network that is Wyrd or Urd. We are, then, fashioned by the gods from inert tree matter and it will be a forest to save us from Ragnarok. When the time will come, it will be there that the new cycle of existence will start. In the Vafthrudnismal, Odin and the giant Vafthrudnir challenge each other to a contest of wisdom and among the topics they discuss is also the destiny of humankind. In Hoddmimir’s wood, shall hide themselves Lif and Lifthrasir then; The morning dews, for meat shall they have, Such food shall men then find. Mimir is the wise god beheaded during the first war among the divine factions, his head plunged into the Mimisbrunnr, where his wisdom passes to the water. Many scholars believe that because of this the canopy of Hoddmimir’s woods is none other than Yggdrasil’s, as it would be the great tree to feed the two last human beings with the dew from the Spring of Destiny, after their escape from Ragnarok and from the great fire set by Surtr. It will be between its fronds that, after drinking from Urd’s waters, they will begin humankind anew. According to this interpretation, humans are deeply tied to the world tree not only because they live in Midgard, the human realm at the center of its trunk, but also because it will be Yggdrasil to shelter and feed them during the terrible final battle. They will feed on Yggdrasil’s dew and drink its sap, returning to the great network that unites past, present and future, to the Well of Urd.

25 The Origins of the Runes The name Freyja means Lady, origin of the modern German word frau. As a matter of fact, she was one of the most important among the other Norse goddesses, gifted with numerous attributes such as patroness of crops, prosperity and magic. However, this is a ritual dimension reserved to women and it is indicative that Odin himself had to seek a volva to learn his very own fate, instead of finding it by himself. In the Voluspa, Odin offers her a great many riches in exchange for her wise words. Selected her Herfather rings and gold, riches wisely, that she wisdom tell. Saw she far and wide in homes all. And in the poem known as Baldr’s dreams, Odin descends into the infernal realms to speak to a volva, sometimes even identified with the mother of the monstrous children of Loki, to find what is causing his favorite child to have nightmares. The three Norns, who establish destinies and preside the Well of Urd, are closely tied to the art of seidr, to the point where some interpretations believe that those who cast the runes in divination are addressing them directly. and therein was a large skin-bag, in which she kept the talismans needful to her in her wisdom. She wore hairy calf-skin shoes on her feet, with long and strong-looking thongs to them, and great knobs of latten at the ends. On her hands she had gloves of ermine-skin, and they were white and hairy within. The seidr was a kind of magic practiced well into the late Scandinavian iron age, the word itself tied to the ideas of foreseeing, binding and threads, likely explaining the distaff of the volva. It was Freyja who taught this art to the gods, showing one of the more archaic and shamanistic traits of such a beautiful and fecund deity. Freyja also owned a mantle of falcon feathers that allowed its wearer to take the shape of a bird of prey; indeed, the act of turning into an animal to journey between worlds is a typical shamanistic trait. She is also found at the head of the Valkyries, atop a storm-riding steed as she looks for the valiant dead. Freyja is unique among all the deities, as she has the right to choose the dead to bring to Folkvangr, her divine home. Half is taken by her, while the other half is sent to Valhalla. While all the other deities must take what is given them (for example, the drowned end up in the abyssal Noatun, domain of the sea god Njord, or those who died of sickness are sent to the realm of Hel, the lady of the dead) Freyja and Odin are the only ones who get to pick.

26 Norse Grimoire Runic Divination Thanks to Tacitus’ account, we know the ancient Germanic tribes carved runes on twigs or pieces of young branches and cast them over a white cloth. After an invocation to the deities, the priest would draw three of these symbols, letting chance or divine inspiration guide their hand, and interpreted them. As mentioned earlier, the runes do not have fixed, specific meaning, as they are not an exact tool for foreseeing the future. They are to be intended as guidelines: by reading them, one reflects on their situation from a different point of view or starts an introspective analysis. Odin is the god of wisdom and magic, and prefers to give a piece of advice we can interpret according to our own nature, instead of orders. Runes, then, are a powerful tool to unravel the skein of destiny when it appears as an intricate tangle. They help us meditate on the world and on ourselves, and the directions they give are born of our interpretation, leaving to us the key role in fulfilling our destiny. The sources remind us that we must approach the runes with respect, otherwise we are denied their wisdom. In fact, Egil’s saga contains an important warning: Runes none should grave ever Who knows not to read them; Of dark spell full many The meaning may miss. They are not trifling matter; they were born of the sacrifice of the god of knowledge, war and magic, so they must be used with great care. The following stanza from Egil’s Saga echoes a passage from the Havamal, where Odin himself warns diviners against practicing with levity: All will prove true that you ask of runes; Those that are come from the gods, Which the high Powers wrought, And which Odin painted: Then silence is surely best. With this clear in mind, let us move on to some of the divination methods. There are many of them: some were born of modern interpretations often tied to the New Age revival, or the misguided study of the runes in the esoteric scene of the early 20th century before the outbreak of World War II, while others were inspired by tarot reading. But we believe that, when addressing the runes for counsel, one should be as close as possible to the way of the ancients, because it probably is the one closest to unlocking the meaning in these symbols carved on wood in its most authentic way.

27 The Origins of the Runes for the future as the power of the Sun will thaw the ice. Those very runes would not have that same interpretation if arrayed in a different way. Isa, Sowelu and Fehu might point at a problem that slowed somebody down in their past, but also at the presence of a source of energy that aims at solving said problem, eventually leading to success. The Cosmic Wheel In this reading method, one draws four runes: one for every solstice and equinox, powerful moments in ancient Norse culture. The four runes are then placed in the shape of a rhombus, its top vertex representing midsummer and then, continuing clock-wise, autumn, the winter solstice and the coming of spring respectively. This method is used to meditate over the present year or the one about to begin, receiving directions for each period. In this case, too, the order of drawing and whether the runes are drawn upright or reversed are relevant. Spontaneous Casting This system is perhaps the closest we know to the one used in ancient times. After meditating and invoking the deities, all the runes are cast on the cloth. The ones appearing face down (meaning with their symbol not visible) are ignored; the remaining runes are carefully analyzed. The Three Norns In this divination method, one draws three runes focusing on the question to ask and trusting in the inspiration of the moment to choose the runes one after the other. The runes are then placed from left to right on the space dedicated to them, like the lightly colored cloth mentioned by Tacitus. Basically, we are asking the Norns for help in unraveling the mysterious weave of destiny. The first rune is that of Urd, tied to the past: it represents what lies at the foundation of the matter, its roots or situation of origin. The second rune is held by Verdandi, the Norn of the present, and provides an alternative point of view to evaluate the present situation from one particular aspect. Then the third rune is Skuld, the future, that offers a glimpse of a potential direction the matter could take. However, it is up to us to interpret the answer according to the conclusion we reached thanks to the two previous runes, be it a warning or a sign of hope. In addition, the runes could happen to be reversed (that is to say turned upside down) when drawn and laid on the cloth, but they should be left in whatever position they first appear. As a matter of fact, runes can have different meanings based on their position. As an example, when upright Ansuz means good communication, as well as good interpersonal skills, mindfulness and wisdom when making a choice. When reversed, instead, it indicates an obstacle, a misunderstanding or a bad piece of advice. In addition, every rune must be taken into exam in its relation with the ones drawn before and after it. As an example, drawing Fehu, Isa and then Sowelu could point to an economic problem leading to a block, although that specific sequence hints at hope

28 Norse Grimoire The Spring of Wisdom Odin threw his eye into Mimir’s Well, where the head of the wise one spoke words of knowledge. In this reading method, a question is asked and only one answer is given. After concentrating on the issue, only one rune is drawn and placed on the cloth without altering its initial position, and then its meaning can be interpreted. If the rune is reversed or associated to a negative meaning, worry not; it is still a word of comfort or warning and it is up to us to draw conclusions after careful analysis, in order to take action and improve our lives. The Runes as Charms Be they carved in a pendant, drawn on an item or tattooed on the skin, the ancients attributed to the runes a power derived of their meaning, and used them for protection or aid. The Valkyrie Sigdrifa told Sigurd to carve them on his sword, on the horn from which he drank, on his palms and even on his nails to harness their power. It is then possible, and we are not the first ones to do so, to choose the rune that has the deepest meaning for us or could help us the most and draw, carve or bear it as a charm. Sometimes, the runes form a recognizable symbol in their random disposition that should be interpreted as the main theme of the divination. The runes are left where they fell, considering those closer to the center as the most relevant to understand the matter at hand. By contrast, those closer to the edge of the cloth offer only minor suggestions. In this case, the interpretation does not follow a preset order. Although the runes at the center are the most relevant ones, one cannot forget the importance of the runes that were cast in a reversed position. In addition, it can be useful to determine which runes actually fell face down, as they will not be part of the solution. Concerning the main theme, sometimes the runes do not fall in a configuration that resembles the shape of a specific rune. In such situations, one should not force the reading and try to see symbols where there are none. The response of the runes should be accepted as it is, being meant only as food for thought.

29 The Origins of the Runes Elder Futhark Now that we know the history and mythology surrounding these mysterious symbols, we can start exploring each rune, its meaning and the mythological background that confers even more meaning to it. The order of presentation is that of the Elder Futhark, and will include the meaning of each rune when reversed, if present. While sources make no mention of interpreting the runes when reversed, this practice is widely used nowadays, so it makes sense to at least mention it. Not all runes have a different interpretation when reversed, as nine have the same shape no matter the direction they are looked from. The Norse placed a great importance on the number nine, so there being nine such runes is unlikely to be a coincidence. Nine are the worlds around Yggdrasil, nine the days Odin hung from it, the magic ring Draupnir multiplies by nine every nine nights, and nine are the steps Thor takes after killing Jormungandr, the great world-serpent, before succumbing to its poison. Continuing down the path which ancient peoples trod before us, we will now analyze the stanzas of various rune poems dedicated to each of these symbols in order to better understand their meanings. Odin’s Eye Numerous rune sets on the market feature an blank rune, that is to say without any symbol on it, that deserves a few words. It is considered the rune of Odin or Fate, a reminder of the eye Odin gave in exchange for wisdom. But even though it is a rather poetic image, there is no evidence the ancients used it. How could there be? The runes are symbols, therefore a missing or blank “symbol” cannot be passed down through generations. The blank rune was introduced in 1982 by Ralph Blum, who published a book about runes that came with a set that included a rune devoid of any symbols. As a result, those who use the Anglo-Saxon Futhorc with the added Northumbria runes for divination, instead of the more diffused and attested Elder Futhark, end up using 33 runes instead of 24. So, while the Elder Futhark is composed of three aettir with eight runes each, the Anglo-Saxon Futhorc is composed of four aettir plus a stray rune (that is to say, the 33th rune). The rune is named Gar, the spear of Odin, and it is considered to be a important even if it does not belong to any aet, because it stands for the weapon that Odin wounded himself with, causing the other runes to be created. It also resembles the weave of Fate in look and shape, and there are those who use it in place of the blank rune. In fact, this rune can be interpreted as a recommendation not to investigate further, as the answer is known only to the gods.

30 Norse Grimoire The Guiding Rune When a rune appears in game, drawn from the satchel of a rune master or carved in the game world, the Game Master can use the optional rules of the Guiding Rune. Every character can choose to embrace a rune of the Futhark alphabet and wear it as a talisman carved on a stone, an item of jewelry, a weapon or tattooed on their body. Rune masters, both player characters and non-player characters, can also draw a rune once per long rest, its effect applying for the rest of the day to those who witness the extraction. There are numerous other options to use the Guiding Rune, such as placing one in the description of a vision or panorama, making one appear in a shrine or on trunks in a forest and so on. How many runes can have effect on the characters every long rest is left to the discretion of the Game Master. For example, the rune master could draw more than one rune at a time, up to a maximum of one rune for each character present. If a rune is drawn, but it does not belong to any Aett among those the characters have sworn themselves to, then nothing happens. Any effect lasts until the next long rest of the character. Effect of the Aett When a rune is drawn and it belongs to the Aett of the rune the character is sworn to, said character will be slightly influenced by it. The effect of the Aett is meant to be a source of inspiration for the game and an interpretation aid for the characters and must be introduced by the Game Master first. Effect of the Rune When the rune the character is sworn to is drawn, said character will be strongly influenced by it. The effect of the rune is added to that of the Aett and influences the game mechanics.

31 The Elder Futhark 1. Fehu Wealth and Prosperity [f] The Gift of Life, presided over by Audhumla, Freyr and Freyja. Upright Well-deserved good fortune, success, wellbeing. Reversed Evil, jealousy, envy. Fehu is the first rune in the Futhark and it looks like an F with two strokes angled upwards. The glyph has been interpreted as a plow or a cow with long horns, emphasizing the idea of prosperity. It is Freyja’s rune (the fact that it matches the first letter of her name is no coincidence), sometimes associated with her brother Freyr, another important deity of nature and fertility for both soil and people. In ancient Norse Fehu means “cattle”. In the Norse and Viking world it was cattle that defined the wealth of a person. Unsurprisingly, the modern English word “fee” has the same root as Fehu. Therefore, this rune is related to the concepts of abundance and wealth, which are aspects embodied by Freyja. She is not only the goddess that helps the earth bear fruit, but also the wealthiest among all the gods. For example, she owns a necklace called Brisingamen that she obtained by delving deep into the earth, down to the dark halls of the dwarves. This is actually a myth of fertility, as Freyja laid with the dwarves in exchange for this shining gold necklace, which shone in all its beauty and glory once she was back to the surface. This story is reminiscent of another myth common to many other cultures, where a maiden journeys to the underground and brings back light, beauty, and prosperity when she return to the surface. In other words, spring. The Norwegian and Icelandic poems, instead, highlight the negative side of the concept wealth, that is to say the envy and discord it spreads among friends and relatives. Wealth is a source of discord amongst kin and fire of the sea and path of the serpent. Freyja herself was antagonized by the other deities for her wealth. In a controversial passage from the Voluspa the Seeress narrates the beginning of the war between the Aesir and the Vanir, which was ended with an exchange of hostages. It was during this reconciliation that Freyja, along with her father Njord and her twin brother Freyr, moved to Asgard to live with the Aesir. The war I remember, the first in the world, When the gods with spears had smitten Gullveig, And in the hall of Hor had burned her, Three times burned, and three times born, Oft and again, yet ever she lives. Gullveig is a name strongly connected to gold and wealth, but it is not mentioned in any other work of literature. this lead to the belief that Gullveig is actually one of the titles of the goddess Freyja. After all, she was involved with the war between the Aesir and the Vanir, a conflict full of riches. Fehu

32 Norse Grimoire 33 The following verses seem to confirm this hypothesis, as they could be referring to Freyja: Heith they named her Who sought their home, The wide-seeing witch, In magic wise; Minds she bewitched That were moved by her magic, To evil women a joy she was. As seen earlier, she who taught the seidr to the gods was Freyja, often criticized for her seducing ways. But that is the destiny of every goddess of love, after all. As her rune confirms, Freyja’s wealth and power were a source of great envy. For this, her enemies went as far as pushing her to the center of Odin’s hall, where they attempted to set her on fire three times, without success. After this feat, one might assume the Aesir chose to keep her among their ranks in the hopes that she would share her riches and p magical knowledge with them. The Norwegian rune poem says the following of Fehu: Wealth is a source of discord amongst kin; the wolf lives in the forest. Another reminder of the danger of owning too much, which could lead to fighting and feuds. Wealth is likened to a wolf hiding in the woods, growing larger and larger with the passing of time, ready to pounce. In Norse mythology there is a wolf that does just that: it is Fenrir, one of Loki’s monstrous spawn. As a pup he was kept around by the gods, but as soon as he began growing in size and becoming more and more aggressive, they were forced to find a way to get rid of him. Greed is like a voracious wolf, destined to grow ever larger and more dangerous. Wolves are the worst enemies of cattle. Therefore poem warns us against them, or rather against greed that can lead only to ruin. About the connection between the concept of cattle and this rune, it must be noted that the wife of the god Njord (father of Freyr and Freyja) is the archaic goddess Nerthus, to whom cows are sacred. She was a deity of soil and fertility, and consequently associated to bovines. The sources are not clear on this, but it is very likely that the mother of Freyr and Freyja was indeed Nerthus, and this could explain the natural and fertile attributions of the twins. In the Norse world there is also a primordial cow named Audhumla, feeding the first frost giants born of Ymir with her milk. To sustain herself, she licks the salt off of the rocks around her and in time gave life to the first being of new kin, Buri. Buri would then lay with frost giantesses and sire Bor, who would in turn sire Odin, Vili and Vé, the progenitors of a new world. In fact, the three gods killed the giant Ymir and used his body to form the sky, the earth and the mountains. His blood became the ocean, which drowned most of the frost giants, while with his lashes the gods fashioned a barrier to protect the realm of men: thus Midgard, the middle fence, originated. Fehu, then, is a rune of material prosperity and wellbeing, connected to property and gold. When upright it symbolizes a gain, a success or fertility, while if reversed it heralds the opposite: a loss or conflict due to envy or financial concerns.

32 33 The Elder Futhark Effects of the Guiding Rune Effect of Freyja’s Ætt The character feels reinvigorated with renewed optimism, everything seems to go the way it should. Effect of the Fehu Rune The character receives a +1 bonus to all skill checks and a natural 20 is always considered a success. Effect of Freyja’s Ætt, Reversed Everything seems to go well for others. The character resents other people’s success and expects to fail. Effect of the Fehu Rune, Reversed The character suffers a -1 penalty to all skill checks and a natural 1 is always considered a failure. Effects of the Glyph Fehu is a 3rd-level rune. In order to draw and tattoo it, the character must first pass a DC 20 Wisdom check (Asatru) and then another DC 12 Dexterity check (Tattoo Needle). Temporary tattoo effect The character can cast the Plant Growth spell once. Permanent tattoo effect, Talisman Rune or ritual body painting Mechanics: The character gains advantage on Animal Handling checks whenever they try to tame, lead and take care of animals. Roleplaying: The character is imbued with a sense of well-being and satisfaction, but at the same time cannot shake the feeling that those around him want what he has. Appearance: The veins on the character’s limbs look bulgy, as if they were plant tendrils emitting a soft golden glow. 2. Uruz The Strength of the Bull [u] The Survival Instinct, presided over by Ymir. Upright Strength, courage, initiative. Reversed Ferocity, aggression, addiction. The second rune of the Futhark alphabet is Uruz, connected to the vowel “u” in sound and shape. It is actually supposed to symbolize a bovine both from the side with its powerful back curving under the effort, or from the front with long parallel horns. As the name itself suggests, Uruz calls back to the urus, a species of enormous cattle similar to the bull that used to inhabit Europe and Asia. Its horns are much different in spacing and shape from those of modern bovines, to the point that the Germanic people used to drink from them as if they were glasses. As Julius Caesar points out in the sixth book of the De Bello Gallico, these animals were similar to oxen but they were as big as elephants and extraordinarily strong, so hunting them was definitely a challenge. Uruz

34 Norse Grimoire 35 The Uruz rune represents great strength in the face of challenges. For numerous cultures, bull fighting or hunting prey such as the urus was a moment of initiation. In his writings, Caesar mentions that the youth of the Germanic tribes showed their valor by killing as many of these powerful animals as they could. Challenges are not to be feared, even if they seem unsurmountable, as Uruz reveals the presence of a huge reserve of energy and a good dose of resistance. The bull is a symbol of battle and sex so the energies it gifts are to be intended as physical and material. When the rune is reversed, the meaning changes: weariness and lack of strength needed to accomplish a task, as well as the presence of an obstacle too large to deal with. An example of the bursting strength of Uruz is given in the Hymiskvida, a chapter of the Poetic Edda recounting Thor and Tyr’s journey to the land of giants in search for a cauldron large enough to hold enough beer to quench the thirst of all the gods. Thor caused the ire of his host, the giant Hymir, by devouring the two oxen offered during the feast, and he was therefore tasked with providing dinner for the following day. Thor chose to go fishing and for lure he used the head of an urus taken from one of Hymir’s herds. Of course, the bull he killed was Hymir’s favorite, so Thor ended up angering his host even more in his attempt to earn his forgiveness. Hymir went fishing with him and when they were in open seas they cast their lure and waited. The giant caught immediately two enormous whales and maliciously challenged Thor to do better than him. However, at that moment the boat almost capsized: something colossal had taken the lure of the god of thunder. It was no large fish, but rather the world-serpent Jormungandr that Thor himself had cast deep into the sea time before. With the passing of time, the reptile had grown large and vengeful, encircling the whole world in its coils. The venomous serpent swiftly up To the boat did Thor, the bold one, pull; With his hammer the loathly hill of the hair Of the brother of Fenrir he smote from above. Jormungandr is, alongside Fenrir and the queen of darkness Hel, one of Loki’s monstrous children, as well as Thor’s nemesis. It is said that, in the last of days, the two shall fight and kill each other. On this occasion, the serpent plunged back into the abyss after being struck by Thor’s hammer, so the fishing trip of the god of thunder did not end up too well. However, the use of an urus head as a lure is worthy of notice: what else could have been able to withstand the combined power of the world-serpent pulling on one end and Thor on the other? The rune poems highlight the two opposite aspects of Uruz as well. The Anglo-Saxon poem sings the praises of this powerful ox, emphasizing its strength, audacity and resistance: The aurochs is proud and has great horns; it is a very savage beast and fights with its horns; a great ranger of the moors, it is a creature of mettle. The Icelandic poem focuses on the frightening power of natural forces, comparing them to a roiling storm unleashing its chaotic energy: Rain is lamentation of the clouds and ruin of the hay-harvest and abomination of the shepherd. Uruz is mentioned here too as an untainted and savage energy that can be put to use or end up devouring us. The Norwegian rune poem, the hardest to interpret, seems to focus on a blacksmith busy at work as a metaphor to describe the rune:

34 35 The Elder Futhark Effects of the Guiding Rune Effect of Freyja’s Ætt Nothing can stop the character, today they will gain honor. Effect of the Uruz Rune The character is now proficient in Initiative checks. Effect of Freyja’s Ætt, Reversed Strength requires confrontation with the weakness of others to shine. The character anticipate injustice, aggressions and exploitation of the weak that could stain their honor. Effect of the Uruz Rune, Reversed The character gains advantage on Intimidation checks and attack rolls against creatures with a Strength score lower than their own. Conversely, they suffer disadvantage on attack rolls against those with a higher Strength score. Effects of the Glyph Uruz is a 2nd -level rune. In order to draw and tattoo it, the character must first pass a DC 18 Wisdom check (Asatru) and then another DC 12 Dexterity check (Tattoo Needle). Temporary tattoo effect The character can cast the Enhance Ability - Bull’s Strength spell once. Permanent tattoo effect, Talisman Rune or ritual body painting Mechanics: The character adds their Proficiency Bonus to pure Strength checks. Roleplaying: The character feels able to take on the whole world. They seek action, fights and ways to measure themself against opponents even more powerful than they are. The same desire often makes them give in to the pleasures of the flesh. Appearance: The character becomes more robust. Their neck becomes wider, their muscles tense and their voice becomes deeper. Dross comes from bad iron; the reindeer often races over the frozen snow. One of the byproducts of mining iron ore is a glassy waste substance that Wayland must have known well, being a legendary smith. This is, then, another mention of the hand of the smith and a raw substance that must be refined, just like the strength of the bull that must be channeled and controlled to be of actual use. The second line mentions the reindeer, a majestic animal gifted with great antlers that shows great resistance in crossing frozen lands even when the cold would prevent anybody else from moving further. It is a strong and resistant creature, like the urus, and similarly tied to the concept of initiation. Capturing or hunting a large reindeer was a feat of strength that would have not gone without notice. Uruz is then the rune of raw, primordial strength, tied to the earth and physicality. It is an energy that burns to be put to the test, an endless spring that should be mastered.

36 Norse Grimoire 37 3. Thurisaz The Hammer and the Thorn [x] The Fight with the Enemy, presided over by Thor. Upright Endurance, protection, right decisions. Reversed Frailty, confusion, complication. Thurisaz corresponds to the “th” phoneme, as in the word “thorn”, a concept rather close to this rune. As a matter of fact, its shape reminded the Anglo-Saxons of a thorn jutting out of a twig, while the Norse saw it as a representation of Mjölnir, Thor’s legendary hammer. Thor is a mighty god, gifted with endless strength much like the lightning he is the patron of, and this rune reflects such relationship. It represents a boundless but chaotic power, difficult to control, as it is handling Mjölnir without being struck by its mighty lightning. In Norse cosmology, frost giants are called thurses and the phonetic resemblance with Thurisaz does not come as a surprise, since the giants embody the power of chaos and the fascinating (yet violent) exuberance of the natural elements. The weapon sworn to the annihilation of all thurses is the Mjölnir itself, and Thor takes his task as Destroyer of Giants rather seriously. Only a force as unbreakable and reckless as his can defeat such mighty enemies of the gods. The Anglo-Saxon poem associates this rune to a thorn and says the following: The thorn is exceedingly sharp, an evil thing for any thegn to touch, uncommonly severe on all who sit among them. In this case, although the metaphor differs, we are once again faced with something than can be dangerous if not handled properly. The Icelandic rune poem maintains the association with the thurses, emphasizing their uncouth, greedy and aggressive nature: Thurs is torture of women and cliff-dweller and husband of a giantess. Thor’s hammer, also known as Giantsbane, was obviously feared by the thurses, who much rejoiced when their leader Thrym took it from the god while he was fast asleep in a clearing. Thrym claimed that he would give the hammer back only in exchange for the hand of beautiful Freyja. When Thor learned that, he went to the goddess and told her to wear something adequate for her upcoming wedding. Freyja did not appreciate such a request, and out of anger and frustration shattered her golden necklace Brisingamen (fear not, it will be restored later). She categorically refused to marry such a revolting and cruel frost giant. Therefore, the gods were left with a complex dilemma: they could not leave the hammer in the hands of their enemies for it was too powerful a weapon, capable Thurisaz

36 37 The Elder Futhark of extreme devastation, but neither could they satisfy Thrym’s demands. It was then that the gods came up with a rather bizarre plan, one that Thor initially did not accept, although his brother Loki’s intervention would later convince him. Beautiful Freyja, in her wedding dress, traveled to the realm of the giants accompanied by her bridesmaid. However, during the wedding feast she did not behave like a delicate young lady at all, but rather like a crass and ravenous Viking. As Thrym grew suspicious, the bridesmaid kept inventing new and clever explanations for the unusual behavior of the bride until Mjölnir was brought in the hall. Then the bride cast off her robes, revealing to be Thor himself. The bridesmaid was, of course, cunning Loki. The Thrymskvida describes the absolute joy of the god of thunder in wielding his weapon again and his pleasure in unleashing it on the heads of his enemies. The heart in the breast of Hlorrithi laughed When the hard-souled one his hammer beheld; First Thrym, the king of the giants, he killed, Then all the folk of the giants he felled. Thurisaz is a primordial and chaotic energy that grants a great power but demands caution when dealing with it. When upright, the rune implies success, a burst of energy and enthusiasm, while when reversed it invites to caution and careful action, as tumultuous forces could prove arduous to master. Effects of the Guiding Rune Effect of Freyja’s Ætt When the fiercest of storms comes, it is time to seek shelter among the sturdiest walls and rely on the best strategies. Effect of the Thurisaz Rune Every time the character suffers damage, they reduce it by 1. If damage is reduced to 0 or less in this way, the character does not suffer any damage. Effect of Freyja’s Ætt, Reversed The character loses all confidence, feeling helpless as all their certainties falter like a wall built on weak foundations. Effect of the Thurisaz Rune, Reversed Every time the character suffers damage, they take 1 additional point of damage. Effects of the Glyph Thurisaz is a level 0 rune. In order to draw and tattoo it the character must first pass a DC 15 Wisdom check (Asatru) and then another DC 12 Dexterity check (Tattoo Needle). Temporary tattoo effect The character can cast the True Strike spell once. Permanent tattoo effect, Talisman Rune or ritual body painting Mechanics:The character adds 1d6 to any damage inflicted if they are fighting a giant or a creature at least one size bigger than they are. Roleplaying:The character feels a primordial force within their heart that demands to be used. They want to push themself beyond their limits, taking risks and facing increasingly dangerous opponents. They feel unstoppable. Appearance:The character seems definitely taller, their back is straight and their features more squared. Everything in them seems more massive and, every now and then, a few electric shocks sizzle between their hands and on their eyelids.

38 Norse Grimoire 39 High blows Heimdallr, the horn is aloft; Odin communes with Mimir’s head; Trembles Yggdrasill’s towering Ash; The old tree wails when the Jötun is loosed. When the Ragnarok will be upon us, Heimdallr shall blow the Gjallarhorn throughout the Nine Worlds to rally the gods; Odin shall seek Mimir’s counsel, his oracular powers intact. Ansuz is a rune of counsel, knowledge and words. The Anglo-Saxon rune poem describes it just like a mouth: The mouth is the source of all language, a pillar of wisdom and a comfort to wise men, a blessing and a joy to every knight. Differing from the previous runes of savage and sometimes destructive strength, this one resolves conflicts in another way; with word and diplomacy, the blessing and joy of the noble lord. Although pop culture depicts Vikings as violent, uncouth barbarians, the wisest and most influential among them often gathered in a council called Thing, where they discussed the most important issues. Often, sagas tell us of rulers silenced by their Thing, like Olaf the Swede, whose vassals reminded him that a king is nothing without his people. He should listen to their suggestions or risk losing the throne. 4. Ansuz The Mouth of Wisdom [a] The Calling, presided over by Odin. Upright Healing, wisdom, inspiration. Reversed Deception, treachery, egoism. Not to be mistaken with Fehu, with its strokes directed upwards, Ansuz is a rudimentary letter “A”. Their similarity is evident by adding a vertical stroke on its right side. According to the Norse, it represents a mouth in the act of speaking. However, it does not chatter idly, as Ansuz is a rune that brings counsel and great wisdom. It is tied to Odin, the wisest among the gods. Such boundless wisdom is not a gift one holds from birth, but a conquest obtained after a long research and great sacrifices. Odin offered an eye to the well infused with the wisdom of Mimir. Mimir was an extremely enlightened god, and in the Prose Edda Snorri Sturluson mentions that he drank from it with the Gjallarhorn each and every day. Gjallarhorn is the horn that Heimdallr will blow to herald the coming of Ragnarok. When Mimir was killed during the war between the Aesir and the Vanir, his head − although separated from his body − kept offering words of great wisdom. So, Odin placed it in the Well. In the Voluspa, the Seeress recounts the dark omens of the end of the world through these words: Ansuz

38 39 The Elder Futhark In the Sigrdrifumal, the “Speech of the Valkyrie Sigdrifa”, explains the power of the runes to the young and brave Sigurd: Malrunar thou must know, if thou wilt that no one for injury with hate requite thee. Those thou must wind, those thou must wrap round, those thou must altogether place in the assembly, where people have into full court to go. The rune Ansuz is not expressly named. Yet, the characteristics listed here seem to identify it as a rune of speech, used to give counsel and resolve disputes in a friendly way, to avoid fights. The rune can be useful in gatherings where oratory and diplomacy are key. The appearance of upright Ansuz during a divination implies wisdom, skill in diplomacy and in speech, words and good advice. Its appearance in a reversed position means the opposite, deception, bad advice or misunderstanding. Os, Aesc and Ac: the mouth, the ash tree and the oak tree In the Anglo-Saxon runic alphabet called Futhorc, this symbol is not called Ansuz, but Os, and is pronounced “o”, just as it is used in the name of its alphabet. Os means “mouth” and even the graphic representation of the rune is different; two more upward segments have been added. This variation happened because the English language had a different phonetic system from the Norse one, so the rune Ansuz was split in three. There are Os, the mouth, the one depicted above, then Ac − the oak − representing the phoneme “a”. Its shape is similar to a person holding a wand, and represents the resilience of the oak, proud and stable in spite of inclement weather or the lightning bolts it so often attracts. Last is Aesc, the ash tree. Its symbol is exactly like Ansuz, and is pronounced “ae”. The Anglo-Saxon poem mentions these two runes, too, although they belong only to the Futhorc alphabet: The oak fattens the flesh of swine for the children of men. Often it traverses the gannet’s bath, and the ocean proves whether the oak keeps faith in honorable fashion. Here are mentioned shelter, sustenance and loyalty, the positive attributes of this tree. The ash tree too is associated to resilience and protection, as shown by the verses dedicated to its rune. The ash is exceedingly high and precious to men. With its sturdy trunk it offers a stubborn resistance, though attacked by many a man. Let us not forget that Yggdrasil is an ash tree, and it is among its roots that Mimir’s Well exists. The oak tree plays a sacred role in numerous cultures and is often considered the tree of knowledge. In the Celtic world, the oak was called duir and the connection with the druid, “The One Who is Wise of the Oak”, is evident even in the word itself. Although not exactly a mouth that gives counsel, oak and ash are majestic and mighty plants that give shade, protection and sustenance. They are ancient and wise trees, and in this they are not too far away from Os or Ansuz.

40 Norse Grimoire 41 Effects of the Guiding Rune Effect of Freyja’s Ætt Today the character sees new ideas in the making, solutions will be found and every knot in life will be unraveled. Effect of the Ansuz Rune The character immediately obtains an Inspiration die. Effect of Freyja’s Ætt, Reversed Betrayal and deception are just round the corner, nothing is as it seems and one can trust only oneself. Effect of the Ansuz Rune, Reversed The character cannot benefit from the Help action or other sources of advantage from other creatures. Effects of the Glyph Ansuz is a 2nd-level rune. In order to draw and tattoo it, the character must first pass a first DC 18 Wisdom check (Asatru) and then another DC 12 Dexterity check (Tattoo Needle). Temporary tattoo effect The character can cast the Zone of Truth spell once. Permanent tattoo effect, Talisman Rune or ritual body painting Mechanics: The character can add 1d8 to an ally’s roll when it concerns something the Ansuz’s bearer is proficient in, after giving them advice on the matter. The character may perform this action for a number of times equal to their Wisdom (Asatru) score after each long rest. Roleplaying: The character feels they can see patterns that are hidden from others. The gods are perhaps trying to guide them towards what is arranged for them and their companions. Appearance: The character appears more mature and respectable. Their hair is streaked with silver and they have the look of someone who witnessed the rise and fall of kings and heroes. 5. Raido The Journey [r] The Hero’s Journey, presided over by the Valkyries. Upright Journey, research, new deeds. Reversed Slowing down, surrender, failure. It is not difficult to recognize in Raido our letter “R”. In numerous northern languages, like English and German, words such as ride, rider or Ritter, German for “rider”, keep the root of this rune and its idea of riding and journeying. According to some, the rune symbolizes the front of a horse seen from the side, showing its head and one of its legs raised. In Norse culture, the journey is a good omen, as it leads to knowledge and experience. Odin himself, in the Havamal, praises travelers: He knows alone who has wandered wide, and far has fared on the way, what manner of mind a man doth own who is wise of head and heart. The great travelers are the wisest of the Norse world. On of them is the giant Vafthrudnir, challenged by Odin to a contest of knowledge, or the dwarf Alvíss, who spent a whole night answering Thor’s long questions. Raido

40 41 The Elder Futhark the god expands his consciousness beyond the Nine Worlds, bringing back wisdom and truth from this shamanistic ritual. While he stares down, he notices runes forming in his own blood on the ground. The Anglo-Saxon rune poem describes Raido like this: Riding seems easy to every warrior while he is indoors and very courageous to him who traverses the high-roads on the back of a stout horse. The Norwegian verses instead are usually cryptic, tying together two sentences apparently distant from one another, but that, if analyzed properly, show something in common: Riding is said to be the worst thing for horses; Reginn forged the finest sword. Regin is the smith in The Song of the Nibelungs and teacher of the hero Sigurd. When the boy was old enough, he invited him to become one of the king’s squires, as a companion in his hunts and his rides, aiming to prove himself. Sigurd, however, strongly refused, “I shall not follow anybody other than my own will.” Regin then advised him to ask the king for a horse, and go free. The young hero took the matter seriously, pondering what steed was best for him. To choose the steed, then, he asked for help to a bearded old man he met in the forest, one of the many faces of Odin, his ancestor. A passage from the Völsunga Saga tells us what happened. They reached the banks of the river Busil-tarn, leading their horses to the center of the stream; all the horses fled in fear but one. His mane was gray and, in spite of his age, it was tall, strong and majestic. None had managed to ride him until that moment but Sigurd knew that only him would have been his steed, and that was his choice. Graybeard then spoke, “This horse is of the kin of Sleipnir, the swift eight-legged steed of Odin, and must be fed properly to be the best among them!” With that said, Graybeard vanished. Sigurd named the horse Grani, who then proved to be indeed the best in the world. The one who had counseled the hero in his choice was none other than Odin himself. When Sigurd returned to his teacher Regin riding Grani, the smith convinced him to embark on yet The dwarfs are creatures of the deep, averse to sunlight, and that’s why Thor kept him up until dawn. When the first sunray hit him, poor Alvíss turned to stone. Both Vafthrudnir and Alvíss claim their extensive knowledge comes from their travels over the Nine Worlds, and so does Odin. He states the following before asking yet another question to the giant in the Vafthrudnismal: Much I have travelled, much have I tried out, much have I tested the Powers. The journey among the Nine Worlds is more than simply visiting other places, as it bears the signs of a shamanistic path towards the truth. Both horse and riding are key elements in every shamanic context. It is said that the drum of the shaman becomes their steed in the spirit realm, and an indispensable companion not to be lost in the other worlds. The skin of the drum was often decorated with representations of benign spirits and even maps of places to travel to, both in the physical world and in the spirit world. In this way, the shaman always knew where to go and what perils to expect. We saw how Odin hung from the great tree for nine days and nine nights − as many as the worlds − how this deed is charged with ritualistic significance, considering that the word Yggdrasil means Odin’s Steed. While hanging upside down from the great ash tree,

42 Norse Grimoire 43 Effects of the Guiding Rune Effect of Freyja’s Ætt Today, the world is open to be explored and lived, freely, following the path laid out by the gods. Effect of the Raido Rune The character ignores difficult terrain. Effect of Freyja’s Ætt, Reversed The character foresees obstacles, problems and complications. They wonder whether it is worth it to devote so much effort and they feel like giving up at the first difficulty they encounter. Effect of the Raido Rune, Reversed The character cannot take the Dash action nor benefit from any increase to their base speed. Effects of the Glyph Raido is a 1st-level rune. In order to draw and tattoo it, the character must first pass a first DC 15 Wisdom check (Asatru) and then another DC 12 Dexterity check (Tattoo Needle). Temporary tattoo effect The character can cast the Freedom of Movement spell once. Permanent tattoo effect, Talisman Rune or ritual body painting Mechanics: The character ignores the decrease in speed caused by the effects of exhaustion and by difficult terrain when in battle. Roleplaying: The character suffers from stasis and apathy. Their body wants to move, act and carry out their purpose. Waiting patiently is a pain. Appearance: The character moves confidently and rapidly, appearing almost unstoppable. When they move at full speed you can hear the sound of heavy hooves in the distance. another adventure. This time, the adventure was much more dangerous; he had to fight the dragon Fafnir and recover his precious treasure. In truth, Regin wanted the riches all for himself. To take the gold of the Nibelungs out of the cave where the dragon kept it, however, someone had to kill the fearsome guardian first. Regin then told Sigurd the story of his father’s sword and of how it had been shattered. Then, he skillfully reforged it to fight Fafnir without fear. Before undertaking his fateful journey, Sigurd needed a horse and a sword and it was Regin, his cunning mentor, to tell him how to procure both. Raido is the rune of journey in the physical sense of the word, leading us to explore new places and make new experiences. It is also used to mean a path to initiation or, in Sigurd’s case, the beginning of a great adventure to fulfil our destiny. When reversed, on the contrary, it manifests the refusal of an opportunity, a block, stasis or lack of focus.

42 43 The Elder Futhark It is a burning flame, as the torch that lights the way, as the wildfire that burns homes down, or as the fire of a fever; it is an ambivalent element that can both either provide warmth or kill. When upright, Kenaz is a deeply positive rune: the path is lit, free to be walked. The inner flame guides us through darkness, too, lighting the fires of bravery and inspiration. In the Viking age, the berserkir, warriors devoted to Odin, charged into battle possessed by murderous rage. Wodan, one of Odin’s many names, shares its root with “wrath” and it is no coincidence the berserkir, warriors covered in bear skins, or the ulfhednar, dressed in wolf pelts, fought with inhuman, bestial ferocity and did not fear fire. Danish medieval historian Saxo Grammaticus, in his Gesta Danorum, describes the behavior of a berserk with the following words. “These men asked Halfdan to attack Hardbeen and his champions man by man, and he not only promised to fight, but assured himself the victory with most confident words. When Hardbeen heard this, a demoniacal frenzy suddenly took him; he furiously bit and devoured the edges of his shield; he kept gulping down fiery coals; he snatched live embers in his mouth and let them pass down into his entrails; he rushed through the perils of crackling fires; and at last, when he had raved through every sort of madness, he turned his sword with raging hand against the hearts of six of his champions.” 6. Kenaz The L ight in the Dark [c] The Fire of Transformation, presided over by Surtr. Upright Rebirth, understanding, revelation. Reversed Ignorance, shallowness, arrogance. Kenaz is the torch that burns in the dark, its shape is that of a beam of light. It means “torch” in the Norse language, and its root appears in words such as “candle” or “incandescence”. It is also interpreted as warrior fury, poetic ardor or sometimes in a more literal sense. The Anglo-Saxon rune poem mentions it as a torch to light one’s path: The torch is known to every living man by its pale, bright flame; it always burns where princes sit within. The Icelandic poem, instead, compares it to a feverish illness: Disease fatal to children and painful spot and abode of mortification. Kenaz

44 Norse Grimoire 45 It is interesting to note that from the three nights Odin spent with the giantess Gunnlod to win her favor, Bragi was born. Given the circumstances of his birth, it is not surprising that Bragi went on to become the god of poetry and the greatest among bards. As seen earlier, the meanings of Kenaz are varied: when upright it is the torch that lights the night and keeps the mind clear, bringing truth, inner guidance, inspiration and ardor. It is the fire that animates the words of the poets and the fire that burns in the veins of warriors. When reversed, it represents the angry, burning and all-consuming flame of wildfires, which cloud the senses. According to the legends, these warriors drew their inspiration directly from Odin, they were immune to fire and feared nothing; such was their battle fury, although often that same frenzy caused them to lose control and awareness of their surroundings. Ardor, however, is not only a distinguishing feature of warriors, but of poets as well. The word “bard” in Welsh shares its root with the words “wrath” and “enthusiasm”. Moments of deep understanding are often defined as moments of “enlightenment”, and Kenaz harkens back to the concepts of inspiration and revelation. In the Norse world, the state of poetic inspiration is strictly connected to liquor; in fact, the myth about the first bards and poets is centered around a peculiar mead distilled from the blood of Kvasir, a creature of boundless wisdom born of the jar the Aesir and Vanir spat into to seal their alliance. The dwarves, jealous of such knowledge, killed Kvasir and mixed his blood with honey to brew a special mead capable of conferring wisdom and poetic inspiration to whoever drank it. Odin, who in his endless quest for knowledge could not pass on such an opportunity, seduced the giantess Gunnlod, keeper of the liquor, and drank its jars empty. Then Odin returned to Asgard in the shape of an eagle and spat back some of the liquid into a jar so that the other deities could enjoy it as well. In his precipitous flight, however, some drops fell down to the realm of men and those who took even the smallest sip became great poets. In the Prose Edda, Snorri Sturluson concludes this story by talking about mead and poetry. Mead was given by Odin to the Aesir and to those men who can compose verses. That is why we call poetry “Odin's Conquest”, “Drink of the Aesir”, or “Odin's Gift”. The High One himself, in the Havamal, tells the tale in the following terms: In a wily disguise I worked my will; little is lacking to the wise, for the Soul-stirrer now, sweet Mead of Song, is brought to men’s earthly abode.

44 45 The Elder Futhark 7. Gebo The Gift [g] The Equivalent Exchange, presided over by Freyr. Friendship, brotherhood, sharing, exchanging, gratitude. Gebo represents the concepts of gift-giving and the fair exchange, as suggested by its even shape no matter the direction it is looked from. It is one of the nine non-reversible or palindrome runes that keep the same meaning meaning no matter their positioning. Though resembling an “X”, it represents the letter “G” and its root is visible in numerous modern English or German words, such as “gift”, “give” or “geben”, all connected to the act of giving. In the Viking tradition, giving gifts to those who owned less was a demonstration of greatness and virtue. Rulers often did their best to grant their subjects one request, their honor marred if they could not. The gift was also a way to establish connections: the king gave their vassal a sword and lands, in exchange for eternal loyalty. In the Saga of Harald Fairhair, the English king Athelstan attempts to exploit this custom by sending a beautifully crafted sword to king Harald, so he could claim to be his superior. Harald, however, retaliated by managing to have one of his sons be raised at the court of the English king. Back then, it was customary to entrust one’s children to one’s vassals to strengthen the alliances between houses. Harald, by sending his heir Effects of the Guiding Rune Effect of Freyja’s Ætt Today everything will take a turn for the best, every problem will become an opportunity and every challenge an occasion for growth and improvement. Effect of the Kenaz Rune Every time the character fails a saving throw, an attack roll or skill check, they gain advantage on the next roll of the same kind. Effect of Freyja’s Ætt, Reversed Today the character feels exceedingly sure of their skill and is in danger of running into dangers that could have been avoided, if only they had not taken their success for granted! Effect of the Kenaz Rune, Reversed Every time the character succeeds on a saving throw, attack roll or skill check, they suffer disadvantage on the next roll of the same kind. Effects of the Glyph Kenaz is a 1st-level rune. In order to draw and tattoo it, the character must first pass a first DC 15 Wisdom check (Asatru) and then another DC 12 Dexterity check (Tattoo Needle). Temporary tattoo effect The character can cast the Searing Smite spell once. Permanent tattoo effect, Talisman Rune or ritual body painting Mechanics: The character gains advantage on Asatru checks when in contact with natural terrain or a tree. Roleplaying: The character bursts with vitality, forgets fears and worries. They feel more and more attracted to the ardor of battle, so much so that they start constantly seeking conflict. Appearance: The character appears flushed and often drenched in sweat, as if experiencing intense physical strain. Their eyes hide flames, ready to manifest themselves in a burst of anger. Gebo

46 Norse Grimoire 47 Effects of the Guiding Rune Effect of Freyja’s Ætt The character feels one with nature, sensing the infinite network of relations and interdependencies that connect individuals with each other. Effect of the Gebo Rune The character gains advantage on all Charisma checks and every time an ally adjacent to them suffers damage, the character takes a quarter of that damage for them instead (such damage cannot be reduced nor resisted). Effects of the Glyph Gebo is a 1st-level rune. In order to draw and tattoo it, the character must first pass a first DC 15 Wisdom check (Asatru) and then another DC 12 Dexterity check (Tattoo Needle). Temporary tattoo effect The character can cast the Bless spell once. Permanent tattoo effect, Talisman Rune or ritual body painting Mechanics: When the character gives something to someone else, they add their proficiency bonus to all the social checks with that person. The effect lasts until the next short rest. Roleplaying: The character cannot refrain from valuing people on the basis of their generosity, finding it extremely annoying if they act in a stingy, petty or selfish way. Appearance: The character acts very generously. Each of their gifts gains a patina of admirable value. to Athelstan, was basically stating that he considered him as one of his vassals. Just as the arms of the Gebo rune are equal, in this case the actions of two rulers evened the score. Harald’s honor would have been in question and he would have lost the respect of his people had he not reciprocated the gift to Athelstan. Gebo invites to exchange: just giving or receiving is not enough, the scales must be balanced. Odin, in the Havamal, states the following during his speech on worthy customs to keep: To his friend a man should bear him as friend, and gift for gift bestow. Therefore, a gift is something that expresses its full positive value only when reciprocated, reestablishing a balance between the parties. The Anglo-Saxon poem states the following on the matter: Generosity brings credit and honor, which support one’s dignity; it furnishes help and subsistence to all broken men who are devoid of aught else. Again, the gift bears a double benefit: those in need benefit from receiving what they need, while the gift-givers do not experience the concession as a loss, but as a gain in terms of esteem and respect.

46 47 The Elder Futhark Bliss he enjoys who knows not suffering, sorrow nor anxiety, and has prosperity and happiness and a good enough house. It is a recipe for happiness relatable in modern days too: happy is the one who does not suffer physically or spiritually, and who can rely on some material wealth and a welcoming community of friends and relatives. The Valkyrie Sigdrifa, in her teachings to the hero Sigurd, speaks of certain “gladness-runes”: Beer I bring thee, tree of battle, Mingled of strength and mighty fame; Charms it holds and healing signs, Spells full good, and gladness-runes. The Sigrdrifumal is nothing more than a long speech in which the Valkyrie teaches Sigurd when to use each rune and giving him eleven tips on how to behave in different situations, in order to make him the great warrior he is destined to become. Sigdrifa helps Sigurd fulfilling his destiny. Sure, the young man reforged his father’s blade and defeated the dragon, but bravery in war is not enough: to be a hero, he must also be wise. 8. Wunjo Joy and Fulfillment [w] The Emanation of the Divine, presided over by Freyr and Freyja. Upright Glory, hope, harmony. Reversed Depression, solitude, pessimism. Although similar to a P, Wunjo represents instead W as its name suggests. Some of its traces in modern words include the modern English “win” or “joy”. It is also the initial of Odin, also called Wotan. By now we know quite well that the god of magic, war and wisdom was a tireless deity, constantly striving for perfection. He hanged himself on the world tree to create the runes, and as soon as he found out about the mead of poetry he was restless until he drank it all in three mighty swigs. He even gave an eye for knowledge. Truly an unrelenting deity, constantly wishing to fulfill his destiny. Wunjo represents exactly that: the joy of fulfillment, a form of happiness not born of ephemeral things but of a hard journey questing for a legitimate end. Like the previous one, this rune is also missing from Younger Futhark. Its only mention comes from the Anglo-Saxon rune poem: Wunjo

48 Norse Grimoire 49 Effects of the Guiding Rune Effect of Freyja’s Ætt The sun shines brighter today, filling the hearts of men with joy and optimism, who find encouragement in their mutual presence. Effect of the Wunjo Rune When making a saving throw, the character can use the saving throw modifier of an ally adjacent to them, if such modifier is higher than theirs. Effect of Freyja’s Ætt, Reversed Dark clouds gather in the sky, preventing the sun from shining and plunging the hearts of men into disarray and despair. Effect of the Wunjo Rune, Reversed When making a saving throw, the character must use the saving throw modifier of an adjacent ally, if such modifier is lower than theirs. Effects of the Glyph Wunjo is a 2nd-level rune. In order to draw and tattoo it, the character must first pass a first DC 18 Wisdom check (Asatru) and then another DC 12 Dexterity check (Tattoo Needle). Temporary tattoo effect The character can cast the Lesser Restoration spell once. Permanent tattoo effect, Talisman Rune or ritual body painting Mechanics: When the character is not subjected to any condition and they have all of their hit points, they have advantage on all Asatru checks. Roleplaying: The character seems deeply satisfied with their own exploits. So much so that any concerns, even those that would require their attention, are overshadowed. Appearance: The character looks radiant and carefree. Even in the darkest moment, their voice is capable of lighting a beacon of hope in those who listen to them. It takes wisdom in addition to lethal weapons to aspire to become the best of mortals. If there’s anyone in the Nine Worlds that can claim to have reached complete fulfillment, it is Odin. There a reason why he is considered the god of wisdom. The path to obtain it was long and laborious, but in the end it bore its fruits, crowning him the lord of all gods and Alfodr, the Allfather. Wunjo represents the joy and fulfillment felt when completing an objective, when one feels they have reached their destination. If drawn upright, it represents a positive outcome with great satisfaction and happiness. If reversed, it bears the opposite meaning, warning against a possible disappointment or a project that is not yet ready for completion.

48 49 The Elder Futhark Hail is the whitest of grain; it is whirled from the vault of heaven and is tossed about by gusts of wind and then it melts into water. In these words are both the frightening fall of hail from the stormy sky and the moment when such destructive phenomenon melts into water. It is a comforting image that invites us not to despair in the face of a storm, because no matter how adverse, cold and terrible it looks, it will eventually go back to being mere water. The Icelandic rune poem, too, emphasizes the double meaning of Hagalaz: Hail is cold grain and shower of sleet and sickness of serpents. 9. Hagalaz The Sudden Hail [h] The Breaking of the Pattern, presided over by Urd. Purification, tests, a path established, liberation, rebuilding. Corresponding to our letter “H” and representing hail in its sudden destructive power, this rune also appears sometimes with two tines in the middle. In Younger Futhark, however, it is represented by a different symbol. It is associated to Hel, the half beautiful maiden half-skeletal queen of the dead, daughter of Loki. In the Prophecy of the Seeress, we are given a vivid description of what is to happen during Ragnarok, the last of days. The fire and frost giants shall form an implacable army that will lay siege to the realm of the gods, while Loki and his children break free of their chains and claim their vengeance. Surtr journey south, with burning evil, shines from swords the sun on Valtiva. Stone castle clashes, still werewolf journey, throng tails on Hell-road, then heaven cloven. The sky will shatter and its shards will destroy the earth as the final battle rages. Such ruinous atmosphere is related to Hagalaz, which evokes the ideas of storms and hail. Its icy grains were feared by the ancients just like they are feared now by modern farmers. The Anglo-Saxon poem states the following: Hagalaz

50 Norse Grimoire 51 of the destruction caused by Ragnarok, the world has not truly ended, but simply began another cycle. The message of Hagalaz is exactly this: there will be destruction, but only to allow something new to see the light. Sometimes, in addition to being associated to Hel, the queen of Helheim where those who die of illness or for dire crimes are sent, Hagalaz is also identified with Urd, often considered the eldest among the Norns. According to some interpretations, the three Norns are the three aspects of the goddess: the crone, the mother and the maiden, with the former being tied to the concepts of winter and sterility. Hatchel, in ancient German, meant “hag”, and both terms share their root with this rune. In Younger Futhark it is presented thus: “The line crossed by two oblique segments resembles the way us modern folks draw a snowflake or a shining hail grain as it falls from the sky”. The Valkyrie Sigdrifa teaches Sigurd the rune of the storm to help his ship survive even the strongest waves. Even if not directly mentioned in the poem, she could be referencing Hagalaz, representing the storm and hail. Brimrunar thou must know, if thou wilt have secure afloat thy sailing steeds. On the prow they must be graven, and on the helm-blade, and with fire to the oar applied. No surge shall be so towering, nor waves so’ dark, but from the ocean thou safe shalt come.. Hagalaz is one of the palindrome runes that maintain the same meaning no matter if upright or reversed. It invites to prepare for the incoming storm, but it also advises against giving in to despair since hail will melt into water and the sun shall shine again after the darkest night. If hail scares humans, it does even worse to reptiles! As it falls on the fields, it scares venomous snakes away, so even what appear to be negative can have a bright side. For the Norse, the world was cyclic so a new era was bound to bloom even after the direst devastation, like Ragnarok. So says the Seeress in the Voluspa: She sees arise a second time earth from ocean, beauteously green; waterfalls descending, eagle flying over, she from mountains captures fish. It is a truly paradisiacal image: a primordial land emerges from the waters, covered in green and lush forests, tall waterfalls and populated anew by animals both in the heavens and the depths of the sea. In spite