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Elder futhark or witches runes4/23/2024 ![]() ![]() ![]() On the other hand, the student must often face parts of him or her-self he or she hoped never to face again: the student must learn to capture and tame the wild side of his or her own psyche. The task of the student is as much to get away from his or her own conventional ways of thinking as to learn the methods of magic. The distinction is between the social, domesticated, and responsible on one hand and the wild, untamed nature on the other.ĭo not assume that feoh is good and ur is bad. The similarity is obvious, since both deal with cattle. These are domesticated and wild oxen, respectively. The runes set three pairs of opposites which are fairly typical of the kind of test/choice early students face in initiatory training. It is also the aettir of the first degree and shows this in its structure. The first aett is Freyja’s, the aett of the nurturer: the mother, the farmer, and the merchant. Each aett has its complement of functions and its own character. If you look carefully, you may notice some overlap in the duties of the runes. These divisions are reflected in the aettir of the runes in different ways. In the pagan era all royalty had divine sanction. Many royal houses traced their ancestry back to one of the gods. They had their warriors, the Vikings being one example, and their priest/kings. They had nurturers in their farmers, women, and to an extent, merchants. The divisions Dumezil noted were essentially those of the Germanic pagans. This is certainly the case with the Germanic tribes. Where we find the structure remaining in society we can expect it to exist in its institutions. What Dumezil has done, however, is trace structures of society to their common origin. We should not think Dumezil’s ideas have been universally accepted… Dumezil saw the same division in Germanic society. Similarly, medieval society with its division of people – “those who work, those who pray, and those who fight”- reflected the same ancient traditions. ![]() Dumezil saw these as reflecting the nurturer, warrior, and priest/king respectively. The three major priesthoods were dedicated to the gods Quiurnus, Mars, and Jupiter. Dumezil believed the Latin flamen to be a corruption of “Brahman.”įurthermore, there were three major and twelve minor such priesthoods-priesthood here being an office held by an individual. For example, in early Rome there were priesthoods called flamens. These divisions apparently explain a wide variety of phenomena. In Iran, too, the caste developed but was much less complicated and rigid, and eventually atrophied into merely two divisions: priest/king and everybody else. in India the divisions multiplied, became more fixed, and were transformed into the caste system. These groupings affected the different Aryan societies in a variety of ways. When the Aryan tribes swept from the steppes, they brought with them a society already divided into three groupings… In its simplest form, the theory is as follows. This theory of the division of Aryan societies, by the way, is not an occult theory, but an academic one associated most closely with G. The aettir not only imply an initiatory structure, each aett being one degree in a three-degree system, but they seem to reflect the age-old division of Aryan tribal society: nurturer, warrior, and priest/king. This system has several implications for the magical use of the runes. Additionally the aettir form the basis for runic numerology, a sophisticated subject in its own right.īut the aettir, on examination, create a careful division of the runes. Indeed, the only mention of their use was as the basis of ciphers such as the twig runes or tent runes. Perhaps this is why when the runes regained popularity the existence of the aettir did not excite much attention. The Hebrew alphabet has both these divisions and the division between single, double, and mother letters. The Enochian alphabet has no similar division its only internal structure is its alphabetic order and numerology. This fact has often been mentioned In both occult and academic books on the runes, but no one has bothered to wonder what this division means. There are three aettir (aett is singular, aettir is plural) of the Elder Futhark. Cooper discusses only the these first three rows. Traditionally only the first three rune rows (aettir) of the Anglo-Saxon Futhorc are used for divination, although the “extra” runes might be used for magick. While Cooper refers to the “Elder Futhark”, he uses the names and meanings of the runes of the Anglo-Saxon Futhorc. ![]()
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