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Runes are the letters in a set of related , known as runic rows, runic alphabets or futharks (also, see futhark vs runic alphabet), native to the Germanic peoples. Runes were primarily used to represent a sound value (a phoneme) but they were also used to represent the concepts after which they are named (). Runology is the academic study of the runic alphabets, runic inscriptions, runestones, and their history. Runology forms a specialised branch of Germanic philology.
The earliest secure runic inscriptions date from at latest AD 150, with a possible earlier inscription dating to AD 50 and Tacitus's possible description of rune use from around AD 98. The Svingerud Runestone dates from between AD 1 and 250. Runes were generally replaced by the Latin alphabet as the cultures that had used runes underwent Christianisation, by approximately AD 700 in central Europe and 1100 in northern Europe. However, the use of runes persisted for specialized purposes beyond this period. Up until the early 20th century, runes were still used in rural Sweden for decorative purposes in Dalarna and on .
The three best-known runic alphabets are the Elder Futhark ( AD 150–800), the Anglo-Saxon Futhorc (400–1100), and the Younger Futhark (800–1100). The Younger Futhark is divided further into the long-branch runes (also called Danish, although they were also used in Norway, Sweden, and Frisia); short-branch, or Rök, runes (also called Swedish–Norwegian, although they were also used in Denmark); and the stavlösa, or Hälsinge, runes (staveless runes). The Younger Futhark developed further into the medieval runes (1100–1500), and the Dalecarlian runes ( 1500–1800).
The exact development of the early runic alphabet remains unclear but the script ultimately stems from the Phoenician alphabet. Early runes may have developed from the Raetic alphabet, Venetic, Etruscan, or Old Latin as candidates. At the time, all of these scripts had the same angular letter shapes suited for epigraphy, which would become characteristic of the runes and related scripts in the region.
The process of transmission of the script is unknown. The oldest clear inscriptions are found in Denmark and northern Germany. A "West Germanic hypothesis" suggests transmission via Irminones groups, while a "Goths hypothesis" presumes transmission via East Germanic expansion. Runes continue to be used in a wide variety of ways in modern popular culture.
The term is related to Proto-Celtic *rūna ('secret, magic'), which is attested in Old Irish rún ('mystery, secret'), Middle Welsh rin ('mystery, charm'), Middle Breton rin ('secret wisdom'), and possibly in the ancient Gaulish Cobrunus (< *com-rūnos 'confident'; cf. Middle Welsh cyfrin, Middle Breton queffrin, Middle Irish comrún 'shared secret, confidence') and Sacruna (< *sacro-runa 'sacred secret'), as well as in Lepontic Runatis (< *runo-ātis 'belonging to the secret'). However, it is difficult to tell whether they are (linguistic siblings from a common origin), or if the Proto-Germanic form reflects an early borrowing from Celtic. Various connections have been proposed with other Indo-European terms (for example: Sanskrit ráuti रौति 'roar', Latin rūmor 'noise, rumor'; Ancient Greek eréō ἐρέω 'ask' and ereunáō ἐρευνάω 'investigate'), although linguist Ranko Matasović finds them difficult to justify for semantic or linguistic reasons. Because of this, some scholars have speculated that the Germanic and Celtic words may have been a shared religious term borrowed from an unknown non-Indo-European language.
The Finnish language word , meaning 'poem', is an early borrowing from Proto-Germanic,Häkkinen, Kaisa. Nykysuomen etymologinen sanakirja and the source of the term for rune, riimukirjain, meaning 'scratched letter'.Nykysuomen sanakirja: "riimu" The root may also be found in the Baltic languages, where Lithuanian runoti means both 'to cut (with a knife)' and 'to speak'.
The Old English form rún survived into the early modern period as roun, which is now obsolete. The modern English rune is a later formation that is partly derived from Late Latin runa, Old Norse rún, and Danish language rune.
No distinction is made in surviving runic inscriptions between long and short vowels, although such a distinction was certainly present phonologically in the spoken languages of the time. Similarly, there are no signs for labiovelars in the Elder Futhark (such signs were introduced in both the Anglo-Saxon futhorc and the Gothic alphabet as variants of p; see peorð.)
Specifically, the Rhaetic alphabet of Bolzano is often advanced as a candidate for the origin of the runes, with only five Elder Futhark runes ( e, ï, j, ŋ, p) having no counterpart in the Bolzano alphabet. Scandinavian scholars tend to favor derivation from the Latin alphabet itself over Rhaetic candidates. A "North Etruscan" thesis is supported by the inscription on the Negau helmet B dating to the 2nd century BC. This is in a northern Etruscan alphabet but features a Germanic name, Harigast. Giuliano and Larissa Bonfante suggest that runes derived from some North Italic alphabet, specifically Venetic: But since Ancient Rome conquered Veneto after 200 BC, and then the Latin alphabet became prominent and Adriatic Veneti culture diminished in importance, Germanic peoples people could have adopted the Venetic alphabet within the 3rd century BC or even earlier.
The angular shapes of the runes are shared with most contemporary alphabets of the period that were used for carving in wood or stone. There are no horizontal strokes: when carving a message on a flat staff or stick, it would be along the grain, thus both less legible and more likely to split the wood. This characteristic is also shared by other alphabets, such as the early form of the Latin alphabet used for the Duenos inscription, but it is not universal, especially among early runic inscriptions, which frequently have variant rune shapes, including horizontal strokes. Runic manuscripts (that is written rather than carved runes, such as Codex Runicus) also show horizontal strokes.
The "West Germanic hypothesis" speculates on an introduction by West Germanic tribes. This hypothesis is based on claiming that the earliest inscriptions of the 2nd and 3rd centuries, found in bogs and graves around Jutland (the Vimose inscriptions), exhibit word endings that, being interpreted by scholars to be Proto-Norse, are considered unresolved and long having been the subject of discussion. In the early Runic period, differences between Germanic languages are generally presumed to be small. Another theory presumes a Northwest Germanic unity preceding the emergence of Proto-Norse proper from roughly the 5th century. An alternative suggestion explaining the impossibility of classifying the earliest inscriptions as either North or West Germanic is forwarded by È. A. Makaev, who presumes a "special runic koine", an early "literary Germanic" employed by the entire Late Common Germanic linguistic community after the separation of Gothic (2nd to 5th centuries), while the spoken dialects may already have been more diverse.
For divination and casting lots they have the highest possible regard. Their procedure for casting lots is uniform: They break off the branch of a fruit tree and slice into strips; they mark these by certain signs and throw them, as random chance will have it, on to a white cloth. Then a state priest, if the consultation is a public one, or the father of the family, if it is private, prays to the gods and, gazing to the heavens, picks up three separate strips and reads their meaning from the marks scored on them. If the lots forbid an enterprise, there can be no further consultation about it that day; if they allow it, further confirmation by divination is required.Mattingly 2009: 39.
As Victoria Symons summarizes, "If the inscriptions made on the lots that Tacitus refers to are understood to be letters, rather than other kinds of notations or symbols, then they would necessarily have been runes, since no other writing system was available to Germanic tribes at this time."
Artifacts such as spear heads or shield mounts have been found that bear runic marking that may be dated to 200 AD, as evidenced by artifacts found across northern Europe in Schleswig (North Germany), Funen, Zealand, Jutland (Denmark), and Scania (Sweden). Earlier—but less reliable—artifacts have been found in Meldorf, , in northern Germany; these include brooches and combs found in graves, most notably the Meldorf fibula, and are supposed to have the earliest markings resembling runic inscriptions.
The earliest runic inscriptions found on artifacts give the name of either the craftsman or the proprietor, or sometimes, remain a linguistic mystery. Due to this, it is possible that the early runes were not used so much as a simple writing system, but rather as magical signs to be used for charms. Although some say the runes were used for divination, there is no direct evidence to suggest they were ever used in this way. The name rune itself, taken to mean "secret, something hidden", seems to indicate that knowledge of the runes was originally considered esoteric, or restricted to an elite. The 6th-century Björketorp Runestone warns in Proto-Norse using the word rune in both senses:
The same curse and use of the word, rune, is also found on the Stentoften Runestone. There also are some inscriptions suggesting a medieval belief in the magical significance of runes, such as the Franks Casket (AD 700) panel.
Charm words, such as auja, laþu, laukaʀ, and most commonly, alu, appear on a number of Migration period Elder Futhark inscriptions as well as variants and abbreviations of them. Much speculation and study has been produced on the potential meaning of these inscriptions. Rhyming groups appear on some early bracteates that also may be magical in purpose, such as salusalu and luwatuwa. Further, an inscription on the Gummarp Runestone (500–700 AD) gives a cryptic inscription describing the use of three runic letters followed by the Elder Futhark f-rune written three times in succession.
Nevertheless, it has proven difficult to find unambiguous traces of runic "oracles": although Norse literature is full of references to runes, it nowhere contains specific instructions on divination. There are at least three sources on divination with rather vague descriptions that may, or may not, refer to runes: Tacitus's 1st-century Germania, Snorri Sturluson's 13th-century Ynglinga saga, and Rimbert's 9th-century Vita Ansgari.
The first source, Tacitus's Germania, describes "signs" chosen in groups of three and cut from "a nut-bearing tree", although the runes do not seem to have been in use at the time of Tacitus' writings. A second source is the Ynglinga saga, where Granmar, the king of italic=no, goes to Gamla Uppsala for the italic=no. There, the "chips" fell in a way that said that he would not live long (Féll honum þá svo spánn sem hann mundi eigi lengi lifa). These "chips", however, are easily explainable as a blótspánn (sacrificial chip), which was "marked, possibly with sacrificial blood, shaken, and thrown down like dice, and their positive or negative significance then decided."
The third source is Rimbert's Vita Ansgari, where there are three accounts of what some believe to be the use of runes for divination, but Rimbert calls it "drawing lots". One of these accounts is the description of how a renegade Swedish king, Anund Uppsale, first brings a Danish fleet to Birka, but then changes his mind and asks the Danes to "draw lots". According to the story, this "drawing of lots" was quite informative, telling them that attacking Birka would bring bad luck and that they should attack a Slavic town instead. The tool in the "drawing of lots", however, is easily explainable as a hlautlein (lot-twig), which according to Foote and Wilson would be used in the same manner as a blótspánn.
The lack of extensive knowledge on historical use of the runes has not stopped modern authors from extrapolating entire systems of divination from what few specifics exist, usually loosely based on the reconstructed names of the runes and additional outside influence.
Some later runic finds are on monuments (), which often contain solemn inscriptions about people who died or performed great deeds. For a long time it was presumed that this kind of grand inscription was the primary use of runes, and that their use was associated with a certain societal class of rune carvers.
In the mid-1950s, however, approximately 670 inscriptions, known as the Bryggen inscriptions, were found in Bergen. These inscriptions were made on wood and bone, often in the shape of sticks of various sizes, and contained information of an everyday nature—ranging from name tags, prayers (often in Latin), personal messages, business letters, and expressions of affection, to bawdy phrases of a profane and sometimes even of a vulgar nature. Following this find, it is nowadays commonly presumed that, at least in late use, Runic was a widespread and common writing system.
In the later Middle Ages, runes also were used in the runic calendar (sometimes called Runic staff, Prim, or Scandinavian calendar) of Sweden and Estonia. The authenticity of some monuments bearing Runic inscriptions found in Northern America is disputed; most of them have been dated to modern times.
The poem Hávamál explains that the originator of the runes was the major deity, Odin. Stanza 138 describes how Odin received the runes through self-sacrifice:
In stanza 139, Odin continues:
In the Poetic Edda poem Rígsþula another origin is related of how the runic alphabet became known to humans. The poem relates how italic=no, identified as italic=no in the introduction, sired three sons—italic=no (slave), italic=no (freeman), and italic=no (noble)—by human women. These sons became the ancestors of the three classes of humans indicated by their names. When Jarl reached an age when he began to handle weapons and show other signs of nobility, italic=no returned and, having claimed him as a son, taught him the runes. In 1555, the exiled Swedish archbishop italic=no recorded a tradition that a man named italic=no had stolen three rune staffs from Odin and learned the runes and their magic.
Each rune most likely had a name which was chosen to represent the sound of the rune itself. The names are, however, not directly attested for the Elder Futhark themselves. Germanic philologists reconstruct names in Proto-Germanic based on the names given for the runes in the later alphabets attested in the and the linked names of the letters of the Gothic alphabet. For example, the letter /a/ was named from the runic Alphabet called Ansuz. An asterisk before the rune names means that they are unattested reconstructions. The 24 Elder Futhark runes are the following:
The Anglo-Saxon rune poem gives the following characters and names: feoh, ur, þorn, os, rad, cen, gyfu, ƿynn, hægl, nyd, is, ger, eoh, peorð, eolh, sigel, tir, beorc, eh, mann, lagu, ing, œthel, dæg, ac, æsc, yr, ior, ear.
Extra runes attested to outside of the rune poem include cweorð, calc, gar, and stan. Some of these additional letters have only been found in . Feoh, þorn, and sigel stood for f, θ, and s in most environments, but voiced to v, ð, and z between vowels or voiced consonants. Gyfu and wynn stood for the letters yogh and wynn, which became g and w in Middle English.
Wilhelm Grimm discussed these runes in 1821..
Medieval runes were in use until the 15th century. Of the total number of Norwegian runic inscriptions preserved today, most are medieval runes. Notably, more than 600 inscriptions using these runes have been discovered in Bergen since the 1950s, mostly on wooden sticks (the so-called Bryggen inscriptions). This indicates that runes were in common use side by side with the Latin alphabet for several centuries. Indeed, some of the medieval runic inscriptions are written in Latin.
The Dalecarlian runes attracted interest of Johannes Bureus and his exploration of them was one of the first ground stones of the science which later became known as runology, despite the fact that Bureus saw runes equal to Hebrew as a sacred alphabet having magical force.
Similarly to Norway, runes were sometimes used in magic books in Sweden.
This runic tradition seems to be of newer origin, and brought to the farmers by priests (like Gert Miltzow, and ) and other educated people, since there are no good evidences of use of runes in Norway by farmers in 15th and 16th centuries, despite some very few inscriptions may be from 16th century.
As well as being distinguished from the roman alphabet in visual appearance and letter order, the fuþorc is further set apart by the fact that, unlike their roman counterparts, runic letters are often associated not only with sound values but also with names. These names are often nouns and, in almost all instances, they begin with the sound value represented by the associated letter. ... The fact that each rune represents both a sound value and a word gives this writing system a multivalent quality that further distinguishes it from roman script. A roman letter simply represents its sound value. When used, for example, for the purpose of pagination, such letters can assume added significance, but this is localised to the context of an individual manuscript. Runic letters, on the other hand, are inherently multivalent; they can, and often do, represent several different kinds of information simultaneously. This aspect of runic letters is one that is frequently employed and exploited by writers and scribes who include them in their manuscripts.
Such were used throughout the 1st millennium and into the Medieval Period, utilized by both Norse and Anglo-Saxon runic writers.
The Uthark theory originally was proposed as a scholarly hypothesis by Sigurd Agrell in 1932. In 2002, Swedish esotericist Thomas Karlsson popularized this "Uthark" runic row, which he refers to as, the "night side of the runes", in the context of modern occultism.
The 1992 video game Heimdall used runes as "magical symbols" associated with unnatural forces. Role-playing games, such as the Ultima series, use a runic font for in-game signs and printed maps and booklets, and Metagaming's The Fantasy Trip used rune-based cipher for clues and jokes throughout its publications.
The Unicode block for Runic alphabets is U+16A0–U+16FF. It is intended to encode the letters of the Elder Futhark, the Anglo-Frisian runes, and the Younger Futhark long-branch and short-twig (but not the staveless) variants, in cases where cognate letters have the same shape resorting to "unification".
The block as of Unicode 3.0 contained 81 symbols: 75 runic letters (U+16A0–U+16EA), 3 punctuation marks (Runic Single Punctuation U+16EB , Runic Multiple Punctuation U+16EC and Runic Cross Punctuation U+16ED ), and three runic symbols that are used in early modern runic calendar staves ("Golden number Runes", Runic Arlaug Symbol U+16EE , Runic Tvimadur Symbol U+16EF , Runic Belgthor Symbol U+16F0 ). As of Unicode 7.0 (2014), eight characters were added, three representing J. R. R. Tolkien's mode of writing Modern English in Anglo-Saxon runes, and five for the "cryptogrammic" vowel symbols used in an inscription on the Franks Casket.
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