Runes Are Not Magic
written by Nyx Lumiere
A guide for muggles, secretly written by a wizard who wanted to dissuade them from being fascinated about runic practices. ᚠᚥ ᚢ ᚣ ᚦ ᚨ ᚱ ᚲ ᚷ ᚹ ᚺ ᚾ ᛁ ᛃ ᛇ ᛈ ᛊ ᛒ ᛖ ᛗ ᛚ ᛄ ᛞ ᛟ ᛪ ᛬ ᛭ ᛮ ᛯ ᚿ
Last Updated
05/31/21
Chapters
4
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2,363
Runic Revival and Romanticization
Chapter 3
A runic revival took place during an increase in literacy in England in the seventeenth century and with it came an intense fascination with runes. According to Looijenga, during this time period even the most ambiguous and illegible inscriptions were believed to be runes. It was also common practice at the time to associate an alleged or incomplete inscription with Germanic mythology, even with dubious evidence. As a result this spawned many bizarre and outlandish theories. (Looijenga, “Runology” 116).
Nielsen points out the suspiciously large number of "lost runestones" or "phantom inscriptions" which went missing after being recorded by early scholars. Nielson believes a disturbing majority of these were forgeries or never existed in the first place. (225) Nielson also states that the obvious motive in this phenomenon is that early european runologists set out to "glorify themselves and emphasise the heroic past of their country or region" (235) Nielson suggests that this type of malpractice occurred during the Middle Ages because of a rivalry between Sweden and Denmark to prove their nation's history of runes, and to dramatize the narrative. (234)
As a result this narrative became popular culture. The romantic poets of the seventeenth century were very fond of using the word "rune", associating it's meaning with arcane mystery and secrecy. It was believed that Scandinavia had once housed an archaic people called the "Runians". The literature written on this subject bordered on the fantastical. (Looijenga, “Runology” 3) Fascination with the Futhark language only increased by the twentieth century. An alleged magical origin was further endorsed by scholars such as Magnus Olsen. (5)
It is important to note on the other hand, that a magical connotation does exist among certain runes. Griffiths addresses the link between runes, alphabetism, and divination.
Alphabetism is the educational practice of assigning words to letters, such as "C for cat" or "z for zebra". The use of this system was adopted by the divination practice called Sortes, where drawing letters predicted the future based on their mnemonic meanings.
(84) However, according to Luthi, alphabetism is not unique to the Futhark writing system. Luthi argues that "runes were first and foremost letters used for writing. As such, like letters in any other script, they could be used for magical purposes, but without any discussion or argument, magic cannot be assumed as the major purpose of any or all runic inscriptions". (169) In tandem with this Looijenga argues on a similar note that the earliest record of runic alphabetism is dated to several centuries after the introduction of runes in Northern Europe. (6) Griffiths also notes that the names of runes only appear in religious and Pagan rituals after the Carolingian Renaissance. (83) I believe these observations prove that the practice of runic divination only became prevalent during the runic revival.
Nielsen points out the suspiciously large number of "lost runestones" or "phantom inscriptions" which went missing after being recorded by early scholars. Nielson believes a disturbing majority of these were forgeries or never existed in the first place. (225) Nielson also states that the obvious motive in this phenomenon is that early european runologists set out to "glorify themselves and emphasise the heroic past of their country or region" (235) Nielson suggests that this type of malpractice occurred during the Middle Ages because of a rivalry between Sweden and Denmark to prove their nation's history of runes, and to dramatize the narrative. (234)
As a result this narrative became popular culture. The romantic poets of the seventeenth century were very fond of using the word "rune", associating it's meaning with arcane mystery and secrecy. It was believed that Scandinavia had once housed an archaic people called the "Runians". The literature written on this subject bordered on the fantastical. (Looijenga, “Runology” 3) Fascination with the Futhark language only increased by the twentieth century. An alleged magical origin was further endorsed by scholars such as Magnus Olsen. (5)
It is important to note on the other hand, that a magical connotation does exist among certain runes. Griffiths addresses the link between runes, alphabetism, and divination.
Alphabetism is the educational practice of assigning words to letters, such as "C for cat" or "z for zebra". The use of this system was adopted by the divination practice called Sortes, where drawing letters predicted the future based on their mnemonic meanings.
(84) However, according to Luthi, alphabetism is not unique to the Futhark writing system. Luthi argues that "runes were first and foremost letters used for writing. As such, like letters in any other script, they could be used for magical purposes, but without any discussion or argument, magic cannot be assumed as the major purpose of any or all runic inscriptions". (169) In tandem with this Looijenga argues on a similar note that the earliest record of runic alphabetism is dated to several centuries after the introduction of runes in Northern Europe. (6) Griffiths also notes that the names of runes only appear in religious and Pagan rituals after the Carolingian Renaissance. (83) I believe these observations prove that the practice of runic divination only became prevalent during the runic revival.
