Categotry Archives: germanic

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The Secret King: The Myth and Reality of Nazi Occultism – Stephen E. Flowers and Michael Moynihan

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Categories: esotericism, germanic, runes

The Secret King coverInitially released jointly by Dominion and Runa-Raven presses in 2001 as The Secret King: Karl Maria Wiligut, Himmler’s Lord of the Runes, this 2007 Feral House incarnation of the book sees the original text revised and expanded. While Stephen Flowers and Michael Moynihan share author credits on the cover, the latter explains in his introduction that the two writers played to their strengths, with much of the translation by Flowers, whilst the editing was by Moynihan.

The Secret King brings together various translated works by Karl Willigut, the self-styled king of Germany of the title, prefaced by an essay on the fiction and reality of Nazi occultism, from which the new subtitle is taken. Said subtitle sits rather awkwardly with the majority of the content of the book, feeling disproportionate in its prominence and incongruous to the main title; with the original and Wiligut-specific subtitle being a more accurate option.

The opening discussion on the idea of Nazi occultism is written with a slightly terse and withering tone that does, however, tire easily. It rightly dismisses so much of the baseless speculation that has accrued over the years to the point of almost becoming, at least on a subconscious level, fact; see how easily the image of an Occult Reich seeps into pop culture, whether it be the first Indiana Jones movie, Mike Mignola’s Hellboy or the Wolfenstein video games. The authors place much of the initial blame for the idea of Nazi occultism on war-time propaganda, perhaps not as an all-pervasive theme but one which still had an impact in casting Nazi Germany as evil, godless Satanists; such as in Lewis Spence’s none-too-subtle 1940 screed The Occult Causes of the Present War, which sounds like a lot of fun. Such views, Flowers and Moynihan argue, were retooled to give the Allies the higher moral ground in their “crusade against evil,” when in reality, the authors again argue, this crusade was actually against the economic idea of National Socialism, due to its financial isolationism and opposition to usury; though presumably aggressive German expansionism and the invasion of Poland may have had something to do with it too, I guess not.

After detailing the misconceptions and embellishments concerning the role of the occult in Nazi Germany, and the perpetuation of some of these themes in the works of later sympathetic writers like Savitri Devi and Miguel Serrano, Flowers and Moynihan turn to the reality. In this telling, these are slim occult pickings and so it’s no The Morning of the Magicians, and you won’t find much in the way of speculation about Thule-Gesellschaft, the Vril Society, or even the slightly more pragmatic Ahnenerbe. Instead, the focus here is solely on Austrian occultist and SS-Brigadeführer, Karl Maria Wiligut. This is a relatively brief introduction to Wiligut, running to 26 heavily illustrated pages, but it does provide a fairly thorough introduction to his life, with some obvious gaps, such is the slip of myth he himself wove, along with a passing overview of the mythos and system he created. Said mythos and system were obviously indebted to the German ariosophists and runologists who preceded him, notably Guiodo von List and Jörg Lanz von Liebenfels, as well as Siegfried Kummer and Peryt Shou.

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Like those predecessors, particularly Kummer and Shou, Wiligut straddled that strange divided between heathenism and Christianity, seeking to merge the two in an attempt, as had been done for centuries before, to forge a particularly Germanic version of Judaeo-Christianity. This leads to a notably pagan-free system, with Wotan effectively dismissed as at best a circumlocution of this more nebulous yet omniscient and all-embracing concept of Got; and with Wotanism as a later ouster of this ur-religion of Got. Indeed, there’s very little that feels obviously heathen in this monotheistic figure of Got, who acts more like a Hermetic or Qabbalistic pantokrator or demiurge, a triad of energy, spirit and matter, with Wiligut aligning them with a belief system, extant amongst the Germanic people since time immemorial, akin to perennial wisdom. Contrary to any evidence, Wiligut categorically states that this “noble knowledge of Gotos” was the treasure of the Germanics, and that they never had ‘Gods’ as they did in Rome.

Betraying the seemingly unavoidable influence of Theosophy, Wiligut’s oeuvre also embraces the idea of Atlantis and vast primordial epochs of human history, with a cosmology and account of creation that follows some of those familiar beats, but with a Germanic twist that incorporates names from mythology as well as the kind of semi-scientific speculation of Hanns Hörbiger or Viktor Schauberger. As one might expect, there’s no references to Blatvatsky and instead, credit for this metaphysical history of the world is attributed to a secret 10,000 year Wiligut family tradition. This Irminsaga, as Wiligut called it, was recorded in script and images on seven wooden tablets of oak, which, not surprisingly, and somewhat conveniently, are now lost, having perished in a fire in 1848. As a result, the junior Wiligut received the family tradition entirely orally from his similarly-named uncle, whose own statute of limitations had fortuitously ran well out as well, as he had died in 1883.

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The various examples of Wiligut’s writings are drawn principally from Hag All All Hag/Hagal, the journal of the Edda Society, to which he contributed under the pseudonym Jarl Widar. In a style familiar for the time and in later occult speculation, these often provide short outlines of metaphysical concepts, aided by runes and other symbols that are meant to illustrate these principles. There’s much talk of energy and matter, consciousness and becoming, and naturally a lot of talk about Got, wisdom and the Germanic folk. These are for the most part presented without much in the way of commentary and analysis, standing alone as a verbatim recording of Wiligut’s work.

Wiligut’s more poetic contributions are translated by Moynihan in what is acknowledged as a literal rather than lyrical manner, meaning that, sheared of the rhyming couplets of the original German, there’s little sense of the poetic here and the words come across as often abrupt stentorian declarations. These are presented in a small Fraktur-style typeface for a bit of atmosphere and in keeping with how they originally appeared in print.

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Perhaps the most familiar of Wiligut’s writing is his Gotos-Kalanda cycle of poems celebrating the twelve months of the year. Originally privately published in 1937 as a small booklet by Wiligut and distributed to friends, Gotos-Kalanda has only appeared once before in English, translated by Moynihan, Markus Wolff and Gerhard Petak and published by the latter’s Aorta imprint in 1992. Petak would also use Gotos-Kalanda in 1995 as the basis for the similarly-titled second album of his ritual-industrial project Allerseelen, with each of its twelve tracks named after one of the months and using the poems as inspiration. As its name suggests, and despite the use of pagan names for some of the months, Wiligut’s Gotos-Kalanda is a celebration of his cosmology of Got, with the poems marking out the year as a calendrical round, a waxing and waning of Got in his various seasonal aspects and areas of influence. As such, it provides a rather concise synopsis of Wiligut’s conception of Got and a comprehensive liturgy from which anyone so inclined could draw.

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The Secret King concludes with a series of appendices, five in all. The longest of these is a substantial interview by Manfred Lenz of the industrial project Turbund Sturmwerk with Wiligut’s former secretary, Gabriele Dechend. Dechend is also the source of another of the appendices, a Wiligut-style description of the cosmos from a 1935 issue of Hagal, all energy-matter-spirit speculation with de rigueur metaphysical symbols and diagrams.

As with the works of earlier members of Germany’s runic revival, there’s an interesting quality to the work presented here, but one which feels unmoored from reality and relevance. There’s little that anyone with pagan inclinations can draw from it, though for those who are prepared to take the leap, there’s a feeling of a complete system and cosmology lurking here, glamorously shored up with Wiligut’s assertions of an ancient family tradition.

Published by Feral House


The soundtrack for this review is Gotos=Kalanda by Allerseelen.

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Rune Games – Marijane Osborn and Stella Longland

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Categories: germanic, runes

Rune Games coverRune Games by Marijane Osborn and Stella Longland occupies a strange place in the recent history of esoteric runology. First published in 1982, it predates some of the considerably more prominent works from the likes of Stephen Flowers, Freya Aswynn, Nigel Pennick and Michael Howard, with Flowers’ Futhark: A Handbook of Rune Magic arriving two years later, while Aswynn’s Leaves of Yggdrasil would be first self-published in 1988. Only Ralph Blum and his mass market  Book of Runes (with little rune tiles in a cloth pouch) can claim to be a contemporary, released in the same year as Rune Games, but let’s not tar the latter with the shameful brush of the former. This pedigree means that despite a metaphysical focus, there’s little in the way of references to Germanic magical groups here, and the slight bibliography naturally contains no related titles (as they didn’t exist yet, of course), with the only works directly relating to runes being academic ones: Dickins’ Runic and Heroic Poems, Elliott’s Runes: An Introduction, and Page’s An Introduction to English Runes.

Perhaps highlighting the hoary antiquity of this book, Rune Games is formatted in a monotype face that may have been come from a then-state-of-the-art word processor, but which carries with it a hint of a far older typewriter. There don’t appear to have been any special characters on this word processor, so the thorn and eth letters are both transliterated to ‘th’, with ‘eth’ differentiated in its appearances with a line above the ‘th.’ It’s almost cute but disorientating for those with the luxury of always reading the text with special characters baked in. As one would expect, there were also no runic characters on this ancient device, so when needed, these have been charmingly hand-drawn into the body copy. Double cute.

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One of the most appealing aspects of Rune Games is an aesthetic one, with the peppering throughout of ink illustrations by Steven Longland. In contradistinction to the conventions of runic and Viking art that has come to dominate this field (as featured in the incessant sponsored posts on my Instagram feed), Longland has a calligrapher’s hand, drawing on the illuminated manuscript style of the Book of Kells to create something that looks more Celtic than obviously Germanic. Indeed, the Book of Kells plays a surprising and disproportionate role in this work, but more about that later.

Rune Games spread with image by Steven Longland

While later titles from the milieu of esoteric runology would tend to focus on the 24 runes of the Elder Futhark, Osborn and Longland explore the larger Ango-Saxon version; a natural choice since the accompanying Anglo-Saxon Rune Poem provides the most complete information on the meaning of each rune, cryptic though some of them be; with the poem’s Icelandic and Norwegian counterparts detailing only the sixteen runes of the shorter Younger Futhark. After a brief introduction to the runes in general, Osborn and Longland follow the familiar pattern of books such as these by detailing the meaning of each rune, beginning with a translation of the appropriate verse from the Anglo-Saxon Rune Poem before providing an investigation of symbolism that usually runs up to a page and a half for longer entries, and as little as half a page for others. The authors draw fairly purely and pragmatically from etymology and the information found in the rune poems, with little in the way of outlandish or metaphysical speculation.

There is a concerted effort to show patterns within the runes, creating a thematic image that emphasises, as the rune poem naturally does, Anglo-Saxon ideas of home, hall and hearth. This reaches its zenith in an additional section where Osborn and Longland return to some of the runes by grouping them via their shapes as well as their association with animals, trees and plants, and the stars. The latter provides one of the notable innovative thoughts within the book, not seen anywhere else that I recall, with an interpretation of the Tir rune (described in the poem as a special astral sign, ever on course at night) as an arrow-shaped constellation comprised of the stars Sirius, Aldebaran, Betelgeuse and Rigel. On paper, as illustrated by Steven Longland here, it certainly looks convincing.

Rune Games spread with Tir image by Steven Longland

Osborn and Longland place particular emphasis on the Ing rune, seeing it as a master rune of sorts, representing imagination and the ability to transform the universe, and identifying it as a symbol of the blind eye of Odin, as the World Tree Yggdrasil, and as a pattern for the stages of life. They highlight its symmetry by halving, quartering and vertical splitting, attaching metaphysical significance to each stage. By far the longest part of this consideration, though, is spent on detailing appearances of the shape of the rune in the images of the Book of Kells, where it can be discerned in not just the overall decorative geometry of illustrations but in objects held by some of the figures. After spending an inordinate amount of time dissecting these images, in particular one from the Gospel of St John, and attaching various runic interpretations to it, Osborn and Longland do abruptly make the belated caveat that it would be a mistake to think the appearance of the Ing shape is a deliberate reference to the rune by the book’s creators; something that should be pretty obvious considering divides temporal, geographical, not to mention cultural and most importantly, religious. While one could say that the appearance of the shape and its themes might be, as Osborn and Longland call it, a meaningful coincidence, this caution is sometimes thrown to the wind and far more categorical statements are made, such as within the very paragraph where they opine that it seems likely an apparent blind eye in a depiction of St. Matthew was intended to be a veiled reference to Odin – quite the allegation to make against Columban monks.

Yggdrasil image by Steven Longland

The unique selling point of Runes Games is said games, eight in all, though Osborn and Longland take their time getting to them, providing a firm grounding in the runes and the metaphysics of divination first, so that it isn’t until half way through the book that they are introduced. Beginning with the simplest, a casting of rune staves (with three of them being selected for a tri-part query), these games are various systems of divination that ramp up in complexity as they progress. Classic children’s’ games play an inspirational role here, with one game being based on a knucklebones while another is comparable to hopscotch, with runes arranged on various grid patterns and the hopping done in the player’s mind. Other games draw from mythology for their framework, with one based on the nine nights spent hanging from the World Tree by Odin, and another that incorporates the charms mentioned in the Ljóðatal section of Hávamál. Another of the games returns to the image of the World Tree but aligns it with the Qabbalistic Tree of Life, assigning various runes to the sephira and then creating five different divinatory trees, with characteristics specific to an assigned rune; for example, the Tree of Man for one’s current personality, the Tree of Aurochs for the will and the Tree of Ing for possible futures.

Rune Games spread with image by Steven Longland

As the Yggdrasil game shows, there are often incredible layers of complexity associated with some of these systems, with Osborn and Longland piling interpretations and correspondences one upon the other in a lattice of interlocking potentialities of interpretation. It can be, one must admit, a little intimidating and suited to only a particular mind-set, with the cascade of variables recalling the arcane rules of a tabletop game encountered for the first time by a mere civilian unversed in the ways of geekdom. As such, some of these games feel less like, well, a game, and more like a test of wills, challenging you to see how long you can last until your eyes glaze over as you try to understand the method. With that said, the idea is that obviously, given enough training and experience in these tools and methods, the process of divination should become a lot more fluid and instinctual, without a need to constantly consult the manual.

Published by Routledge & Kegan Paul.


Thank you to our supporters on Patreon especially Serifs tier patron Michael Craft.

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Gender, Violence, and the Past in Edda and Saga – David Clark

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Categories: germanic

Gender, Violence, and the Past in Edda and Saga coverDavid Clark is a lecturer in Old English at the University of Leicester and this book considers the intersection between gender and violence in both the Poetic Edda and heroic sagas. Gender, Violence, and the Past in Edda and Saga is not a book made from whole cloth, and brings together writings that have previously appeared, in earlier versions, as articles in a variety of publications familiar to the field, including the Viking Society for Northern Research’s Saga-Book, the Journal of English and Germanic Philology, Leeds Studies in English, Scandinavian Studies, and Viking and Medieval Scandinavia. That isn’t to say that the work as a whole feels piece meal, and each piece does build upon the other, beginning first with considerations of revenge in the stories of Guðrún and Helgi Hundingsbani. Clark prefaces these explorations in his introduction with a broad summary of Eddaic literature in general, and the areas to be discussed in particular, providing something of a necessary primer for the uninitiated.

Clark uses several theoretical models throughout his book, calling upon Pamela Robertson in the first chapter’s discussion of violence in the Guðrún poems Atlakviða, Atlamál, Guðrúnarhvöt and Hamðismál. Robertson’s consideration of camp, drag and gender parody, as it particularly applies to women who performatively portray other women, is applied to the depiction of Guðrún as someone who is atypically female in her actions. This has led to questions as to whether Guðrún is viewed sympathetically and heroically, or as an anti-feminist scapegoat, but Clark’s use of Robertson’s model allows her to be autonomous, possessed of her own destiny as someone who plays with perceptions of her sex in a female act of female impersonation.

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Clark employs a different theoretical model in the second chapter, invoking Eve Sedgwick’s concept of homosocial desire in its consideration of flyting in the Helgi poems: the first and second lays of Helgi Hundingsbani as well as the second lay of the other Helgi, Mr Hjörvarðsson. Sedgwick’s model of homosocial desire, in which a society is structured around male relationships that must then be normalised by intense homophobic discourse acting as a form of validation, finds an easy parallel in the Helgi poems. Most notable of these is the flyting exchanges between Guðmundr and Sinfj?tli in Helgakviða Hundingsbana I, with each man belittling the other with ribald accusations of ergi behaviour, though notably casting themselves as the dominant partner in these zoomorphosised sexual interactions with each other: Sinfj?tli says that he and Guðmundr were the parents of wolves, though he alone was the father, while Guðmundr says that he had ridden Sinfj?tli hard for many miles, whilst the latter was a gold-bitted mare. The one element of Sedgwick’s theory missing in its purest application here is the triangular model, in which this homosocial desire occurs in situations involving two men and a woman, the two usually fighting over the latter. As Clark notes, this model requires some adjustment to fit the cases outlined here, in which the desire for the sexual object is not always the primary motivation, such as Dagr in Helgakviða Hundingsbana II whose concern is revenge and the reappropriation of his sister Sigrún. Similarly, the conflict between Guðmundr and Sinfj?tli expands the geometry of the model here, thereby changing the dynamic, with their flyting being in service of their respective brothers, Höðbrodd and Helgi.

The fourth chapter moves away from direct theoretical models with a consideration of the way in which the themes of many of the heroic poems and in particular Hamðismál mirrors descriptions of Ragnarök, with the works providing a near constant invocation of the end of the world and its portents. Clark draws attention to the way in which kin-slaying and revenge is depicted in Völuspá, not just as one of the qualities of the end times but as something seen in the prelude to Ragnarök, where Loki causes the death of Baldr at the hands of his brother Höðr, whose own death at the hands of his newly-born brother, Vali, continues this cycle of fratricidal violence. Literary allusions to the themes of Ragnarök within the heroic poems, thus, convey a similar sense of an all-pervading and inevitable doom, creating a simulacrum of the divine end of the world that the mortal heroes then inhabit.

Gender, Violence, and the Past in Edda and Saga spread The themes of nid and ergi found in earlier chapters recur in a consideration of sexual themes and conceptions of the heroic past in Gisla saga, which asks once again a constant question found throughout this book with regard to the intent and judgement of the various authors in their depiction of revenge: is it admirable, or something barbaric, perhaps embarrassing, belonging to the past? Arguably the starkest positioning of this question is found in the fifth chapter’s discussion of the uneasy balance between, shall we say, the inherent tendency towards vengeance and bloodshed of pre-conversion Scandinavia and the slightly less heavy on the old revenge message of Christ. Clark documents several instances of the bind priests were in when trying to advocate for the latter over the former, noting that as celibate men adverse to pugnacity and proffering peace, they were vulnerable to charges of ergi, so contrary were they to Germanic ideas of masculinity.

The book concludes with a discussion of the role of women in revenge scenarios in the sagas, specifically as inciters of vengeance and offerors of cold council, as Njals saga terms it. This is principally a rebuttal of Jenny Jochen’s Old Norse Images of Women, in which it is argued that the literary stereotype of the vengeful women reflected a historical reality. Clark suggests otherwise, preferring ambiguity where others might be categorical, noting several contrary examples from the historical sagas, such as Sturlu saga, in which women also appear as anti-inciters.

Gender, Violence, and the Past in Edda and Saga runs to about 180 pages and is bound in a glossy black cloth, titled foiled in gold on the spine, and wrapped in a full colour dust jacket, featuring a detail from Arthur Rackham’s The Rhinegold & the Valkyrie. With its page count and octavo size, this feels deceptively like a slight volume, but Clark’s writing is dense and thorough, providing an intense and welcomed look at his subject matter.

Published by Oxford University Press


Thank you to our supporters on Patreon especially Serifs tier patron Michael Craft.

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Root, Stone and Bone – Edited by Fuensanta Arismendi and Galina Krasskova

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Categories: devotional, germanic, Tags:

Root, Stone, and Bone coverPart of the glut of devotionals released by Asphodel Press in the latter half of the 2010s, this slim volume turns a specialised focus towards Andvari, one of the dvergar or dwarves of Germanic cosmology. He’s not the most immediately obvious recipient for devotion, being diminutive in not only size but presence, figuring more in heroic poetry than high myth, albeit with a crucial role in the Volsunga saga, as it was he who owned the ring whose curse resonated throughout that epic. It is Andvari’s association with wealth and its generation that features largely within these pages, as revealed by the subtitle Honoring Andvari and the Vaettir of Money, and editor Galina Krasskova outlines this in her introduction, linking him with frugality, integrity, mindful consumption and exchange.

This book feels very much like co-editor Fuensanta Arismendi’s wheelhouse, and it is her affiliation with Andvari that guides the content here; just as, as mentioned within these pages, she provided Krasskova with her introduction to the dvergr. Arismendi details a very personal history with Andvari, a familial link traced back to her great-grandfather who, she claims, appears to have been possessed by Andvari some point, providing her with what amounts to a dvergar bloodline. Whether she inherited a diminutive stature and a love for gold is not explicitly mentioned; sorry, that was low, even small of me.

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Without a lot of lore or primary sources to explore and dissect, there isn’t much in the way of anthropological deep dives here. Instead, Arismendi and Krasskova write a variety of brief essays, trying to extract as much meaning from Andvari as possible. Given this title’s emphasis on money, most of these have a pecuniary focus, which doesn’t make for the most thrilling of reads, conveying more of a sense of a financial self-help book, something so peculiarly American rather than anything overtly numinous or spiritual. There is an attempt to pre-empt the distaste some might have for a discussion of money, an argument for rehabilitating it as something, in Andvari’s own words, that is as sacred as dignity and self-worth, but one that has been desecrated. Money is, Arismendi argues, a sentient being with a will of its own, the equivalent of a landvaett or land spirit, with different vaettir inhabiting different denominations and currencies. Your mileage may vary, but this frugal and pragmatic reviewer, if she may give her two cents (ba-dum ching), thinks money might just, you know, be money.

Each piece of writing here tends towards the brief side of things, often taking the form of meditations or advice on concepts such as greed, gifting, frugality and mindfulness. In one instance, the Gebo rune is used as the means through which this discussion is made, though here it provides but an initial entry into a discussion of luck. In all, nothing here feels particularly revelatory, and it’s all sensible and nice ways to live your life that hopefully one is already doing without needing inspiration from the careful one. Embodying all these concepts, this Andvari, then, comes across as a stern but ultimately kindly figure, tough but fair as it were, and certainly a million miles from his evolution into the grasping antagonist that is Wagner’s Alberich in Das Rheingold, stealing gold and renouncing love.

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In addition to the essay content of Root, Stone and Bone, there is not a lot of the kind of practical ritual exercises that are usually sprinkled around devotionals such as these. There’s a general purpose prayer to Andvari from Arismendi and a guide to using money conscious prayer beads, but that’s it.

While Arismendi and Krasskova provide most of the content here, there are also a few contributions from ‘Other Voices,’ as their section is called. These are names fairly familiar, such as Raven Kaldera, Elizabeth Vongvisith and Wintersong Tashlin. Vongvisith’s contribution is a reprint of her saucy Andvari’s Bride from The Jotunbok, a short, slightly farcical story told to her by Loki (said bride), and which Krasskova references elsewhere in the book as a lesson on exchanging what is truly yours. Kaldera provides his own tale of interacting with Andvari, though this is a personal one, and tells of the lessons learnt in an encounter at the dvergr’s altar at Cauldron Farm. Tashlin has a piece about buying a gun, while two poems round out this section: one from Ayla Wolff with a delightful retelling of the story of Andvari’s encounter with Loki and the Æsir, and the other, a brief prayer addressed to Andvari from MM, an anonymous six year old.

Root, Stone and Bone runs to just over sixty pages. It is formatted in Asphodel’s standard and imminently readable house style, but is completely devoid of interior illustrations. Cover art, meanwhile, is by your humble reviewer.

Published by Asphodel Press


Thank you to our supporters on Patreon especially Serifs tier patron Michael Craft.

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Pagan Goddesses in the Early Germanic World – Philip A. Shaw

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Categories: germanic, goddesses

Pagan Goddesses in the Early Germanic World coverSubtitled Eostre, Hreda and the Cult of the Matrons, Philip Shaw’s book is an entry in Bristol Classical Press’ Studies in Early Medieval History, a collection of concise books on current areas of debate in antique and early medieval studies. Concise is indeed the word here, and this volume runs to just 100 pages, with a few more for references and index. This economy is fitting as the evidence for each of these goddesses is slight and anything more than this centurial content would arise suspicions about speculation and flights of the fanciful kind.

As it is, Shaw initially spends a fair amount of these hundred pages laying out his context and methodology, providing first a thorough presentation of his linguistic models, followed by an overview of the Romano-Germanic religious landscape of the Early Middle Ages. Given Shaw’s status as a Lecturer of English Language and Old English, it is the linguistic considerations that take the lion’s share here, with a section that he welcomes anyone with an understanding of the basics of word foundation, phonology and comparative reconstruction to skip; though you can’t help thinking that others without such expertise might take up that offer. If you’re not intimidated by the nomenclature, this chapter does act as an effective primer, presenting core phonological strategies, although without much reference to examples specific to the book’s concerns.

Things stay relatively broad in the next chapter’s discussion of the Romano-Germanic religious landscape of the Early Middle Ages, although Shaw uses it principally to outline the cult of the matronae, giving them the largest consideration here, alongside passing mentions of names for some of these Romano-German goddesses, often assumed to be associated with battle, such as Baudihillie and Friagabi. Shaw emphasises the local nature of the matronae cults, declining to attribute their presence and characteristic as part of any consistent and widespread Pan-Germanic belief system that would be comparable to the Scandinavian idea of the disir.

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The two named goddesses discussed in this book have a common origin, appearing in the works of the Venerable Bede, whose De Temporum Ratione makes passing references to both goddesses in a discussion of Anglo-Saxon feast days and the names of the months. Hredmonath (March), he says, took its name from the goddess Hretha, to whom they sacrificed at this time of the year, while Eosturmonath (April), was named after a goddess called Eostre, in whose honour feasts were celebrated that month. These enigmatic references are unique to Bede, with the names unattested elsewhere, though over the centuries, much cloth has been woven from these tiny strands.

The first of the named goddesses to receive attention here is Eostre, whose scant evidence hasn’t prevented an impressive accretion of ideas, as a multitude of glib, well-meaning, but ultimately erroneous Facebook posts about the true origins of Easter are testament. Shaw begins with an overview of Eostre as she has been perceived through the last two centuries of Germanic anthropology and philology, with Grimm being the most obvious figure, leading up to the present where caution has won out over speculation and a consensus has largely formed in which Bede’s linking of the festival’s name to this pre-Christian goddess is assumed to be discredited. Shaw appears unconvinced, and seeks to explore more, asking, as the chapter’s title does, whether Eostre is a Pan-Germanic goddess or simply an etymological fantasy. He has one trump in this study, compared to his historic counterparts, as their conclusions whether affirmative or negative were formed prior to the discovery in Germany’s Cologne region of votive images dedicated to what are referred to as the matronae Austriahenae. The presence of such figures incorporating a comparable German version of the Eostre name suggests that the venerable one was not simply making stuff up.

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Without the benefit of archaeological adjuncts like the matronae Austriahenae, Shaw’s consideration of Bede’s other goddess, Hreda, is almost entirely etymological; and as such, feels a lot more unresolved. He explores various uses of similar words in Anglo-Saxon (hreod, hreda, hreðe, hreðan, hreð), seeing if any provide anything in the way of characteristics or function for Hreda as a goddess. But, other than associations with the concept of quickness (hræð), Shaw appears to find none that are particularly satisfying. Of more relevance for Shaw is the use of hreð as a personal name element, with variants appearing in the name lists of several libri vitae, and also in the word Hreðgotan, which is used as a name for the Goths in two Old English poems, all indicating a certain connection with specific unspecified places or peoples.

Shaw concludes with a chapter called Roles of the Northern Goddess? which casts as much shade as its enquiring title would suggest, referencing Hilda Ellis Davidson’s book of the same name and standing in contradistinction to her implicit idea of a single northern goddess whose facets are distributed amongst so many other goddesses. For those who find comfort in the idea of a consistent set of beliefs spread across pagan Europe and Scandinavia, with all the respect and surety that such a grand mythology offers, then the appeal here to the local, familial and even personal will be a disappointment. Shaw’s pragmatism is not soulless though, and rather than despairing at the lack of evidence for these goddesses, or our inevitably meagre understanding of what Anglo-Saxon paganism in general actually involved, he sees Eostre and Hreda as part of an intriguing, vast and diverse mythic landscape, one that is possibly more than half-submerged but still offers areas of further exploration.

Published by Bristol Classical Press.


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Rún Galdrabok – Magnús Rafnsson

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Categories: folk, germanic, grimoire

Rún coverStrandagaldur, the Museum of Icelandic Sorcery and Witchcraft in Hólmavík, Iceland, is not just a museum and home to the necropants, but also runs a small publishing house releasing works relevant to the museum’s theme. This grimoire facsimile is of the type mentioned frequently in Icelandic trials for magic and sorcery, of which a few survive. Though such trials date as far back as the seventh century, Rún is a considerably more recent grimoire, written in the early 20th century, but with material based on earlier antecedents.

Rún was one of two books commissioned in 1928 by Magnús Steingrímsson, a farmer at Hóla in Steingrímsfjörður’s Staðardalur valley. In addition to his farming, Magnús was an active community member as a district officer, a member of the county council and one of the founders of the local library. Revealing a persistent interest in matters magical, the second book he had copied that year was a collection of healing recipes, both herbal and verse-based, the original of which was borrowed from one Sighvatur Grímsson Borgfirðingur and then transcribed by Magnús’ seventeen year old daughter Petrina. It is not Petrina’s hand that is seen in the pages of Rún, though, and editor Magnús Rafnsson suggests the task may have been passed on to her fourteen year old sister Borghildur, who both wrote the text and replicated the accompanying images. Although they don’t share the title, the material in Rún also appears with some slight variations in at least two other manuscripts from the same period: one written by a fisherman, Finnbogi Bernódusson, and helpfully called Magical Signs Copied from a Manuscript from 1676, and another one, a “very old manuscript, yellowed and torn,” documented by the scholar Þorsteinn Konraðsson.

Rún spread

Strandagaldur presents Rún as a full facsimile, with the plates followed by an English translation of the grimoire’s text, along with a brief essay outlining the history of the manuscript, written in Icelandic and translated into a slightly abridged English version. The pages of Rún are presented as high quality, full colour scans on the same glossy stock used throughout the rest of the book, each with full bleed so that they run to the edge of the page, with the necessary evil of modern page number overlaid somewhat obtrusively at the bottom of each page. Unfortunately as the images aren’t replicated within the text of the English translation, this can make for something of a lifeless reading, with the content of multiple pages listed as purely utilitarian entries down the pages (with formatting of titles undifferentiated from body copy), and often requiring a lot of flicking back and forth to understand what the transcription, rendered cryptic from lack of context, even refers to.  Rún spread

Rún itself runs to 97 pages and begins with a listing of various magical scripts, a staggering 36 in all. This exhaustive collection ranges from some that are obviously based on runes (though with some deviations from the standards and with the characters ordered in a Latin manner, rather than that of a futhark), to entirely unique ones that look more like cyphers, such as the Chest script with its rectangles surrounded by dashes, or the mysterious titled Ramvilla comprised of iterations of the same triangle differentiated with variously placed dots and dashes. These scripts are presented without comment and provenance, with only their names to hint intriguingly at function, such as the evocatively named demons’ script, völur runes, mound-dweller’s script, and various malrunar or speech runes. As a collection of scripts that can be used in magic for a little bit of variety from the usual runes or other magical alphabets, this alone makes the purchase of Rún worthwhile.

The scripts collection is followed naturally by a series of staves and sigils with instructions for their use. These are for a variety of common folk and farming concerns that are familiar from other galdrbok, as well as the magical books from further afield, with staves for fishing, catching thieves, dealing with various agricultural concerns and the typically morally problematic controlling of unwilling objects of affection. In addition, there are some spells and staves that are distinctly darker in hue, with dreamstaves, a stave to wake the dead, invocations against ghosts, and spells for using shadow sight, going witch riding or wearing a concealing helm. As one would expect, many of these spells make supplication to the godforms of Christianity, with Jesus figuring prominently as well as mentions being made of a variety of figures from Hebrew mythology. However, there are some pagan references too, mainly in the names given to various staves, such as an illusionary stave named Óðinn (for which no properties or instruction are given), or another called a Þórshamar, made using copper stolen from a church bell, and which, like a similarly-named but different looking stave in Geir Vigfússon’s earlier Huld manuscript, is used for catching thieves.

Rún spread

A series of spells follows the collection of staves, covering similar thematic ground but without the visual component, as well as a few riddles. Then, if the exhaustive collection of scripts at the start wasn’t enough, Rún ends with even more, twenty in all. These are presented differently from those at the beginning of the book, with each preceded by a large title, rendered beautifully in various blackletter and kurrentschrift faces. The letters of the scripts themselves also stand out, being executed with considerably more care than their earlier counterparts, with the Klapprúnir stóru being particularly lovely in its heavily weighted strokes and delicately rendered serifs.

Rún spread

It is the visual component of Rún that makes it stand out as the whole, not just in the exquisitely rendered scripts at the end but with some of the staves as well. Often these appear as full page illustrations, a little scrappy in their execution but with an undeniable charm and with the added bonus that they don’t seem to be documented elsewhere. In all, this makes this edition of Rún a valuable addition to any magician or magical scholar’s library, offering something more than the familiar Stephen Flowers-published Galdrabók or the Huld manuscript.

Published by Strandagaldur

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The Black Books of Elverum – Edited and translated by Mary S. Rustad

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Categories: folk, germanic, witchcraft

The Black Books of Elverum coverNothing quite beats the occult trope of a mysterious tome being rediscovered after years hidden away and that is the appealing provenance that is used to frame what is presented here in The Black Books of Elverum. In a suitably dusty old attic in a farm in Elverum, central Norway, American-born Mary Rustad discovered two centuries-old notebooks, svartebøka or black books, both featuring hand-written spells and charms. This discovery is retold in an off-putting present tense by Rustad’s husband (whose ancestral home it was) as part of an extensive introduction, with his being but one of many voices, along with a foreword by Kathleen Stokker, a preface by Ronald Grambo, an editor’s note from Rustad herself, and an introduction to the black books by Ottar Evensen.

Evensen’s essay provides more in the way of details to Rustad’s discovery, and of black books in general, beginning first with a history of the farm which was in the Rustad family since 1837, and owned before that by the Kilde family. One of the svartebøka uncovered at Elverum was a simple pamphlet-like writing book of the type used in school, while the second was a thick, bound book, apparently blank except for the well-thumbed pages towards the middle. There are 32 unnumbered spells in one book and 78 in the other, all presented in a delightful variations of a florid, Sütterlinschrift-style hand. Following their discovery, the books were transcribed by Per Sande (an assistant professor at the public archives in Hamar), translated into modern Norwegian by Professor Per Holck of the University of Oslo, and then into English by Rustad herself.

The Black Books of Elverum spread

The pages of The Black Books of Elverum are presented as a full facsimile with black and white photographs of each page on the verso side of the spread and an English translation on the recto. The text in what is identified as book one fills the page, running from margin to margin with its script hand relatively restrained and the leading between lines tight, creating dense blocks of typographic colour. Often several spells appear on a page, divided by ruled lines, each prefaced with the spell’s title, little separated from the body. In the smaller book, the hand (or hands, as there is some variance) is much looser and larger with a sense of freedom and a lot more blotting of ink and changes in weight and pressure. Titles appear larger and right aligned, and the restrained care of book one is replaced by a manic freestyle, as typified by the ragged hand-drawn lines separating each spell. Both books are almost entirely devoid of sigils, with the exception being a device used for catching a thief in book one and a device to be drawn on a table in book two for putting out the eye of a thief.

The Black Books of Elverum spread

There is a lot of concern with thieves within both books, along with, as one would expect from this genre, other sundry matters relevant to rural people, with various simple charms and recipes for dealing with illness, predatory animals and winning at love and law. Some are more ridiculous than others, of course, such as options for putting out a fire, not with boring old water, but rather, in one case, throwing three eggs laid on a Maundy Thursday (these never go off, apparently, so you’re expected to have a few around, I suppose) into the fire in the name of the Trinity, or if that doesn’t seem complicated enough, write the words ‘Anoeam, Emanean, Natan’ on a piece of lead you conveniently have to hand and throw that on the fire. Alternatively, the second book suggests writing a little faux Latin and a sigil (inaccurately recreated in the translation) on the door of the house that is burning, break it down, and then, problem solved. The extinguishing properties of water not so popular on Norwegian farms it would seem.

It’s not all simple folk charms and non-aquatic fun with fire, though, and what strikes one immediately upon reading the first book is how diabolical it is, with the author placing themselves firmly against heaven with their first spell in which they release the angels from hell, renounce God and the Holy Spirit and pledge allegiance to Lucifer. This continues into some of the initial spells where, in something of an infernal overkill, all the demons of the world, heaven and hell are conjured to compel a thief to return what they have stolen. But then, the next spell marks a change of heart as the callous conjurer switches their allegiance and sends the dark forces packing. The use of the denizen of hell for spells specific to thieves occurs again in the second of the Elverum books, with Lucifer himself entreated to harass the thief until the items are returned, with the spell concluding “in the Devil’s dreaded name that lives in Hell’s abyss” along with the names of Hell’s ten princes for good measure. Similarly, if you wanted to put a thief’s eye out, go straight to the top and call on “Satan, Beelsebub, Bellial, Ashtarath and all the devils that are in Hell” while striking a nail into various parts of a sigil.

The Black Books of Elverum spread

It’s worth noting that the first of the two books, while affirming these darker hues and crediting its content to both ‘heathendom’ and ‘Catholic times,’ seems unsure of its own provenance. It describes itself on the title page as a summary of a Cyprianus written by Bishop Johannes Sell of Oxford in 1682, but then two pages later claims to have been written at the University of Wittenberg in 1529 and later found, glamorously so, in a white marble chest at Copenhagen Castle in 1591.

The Black Books of Elverum concludes with an account of the 1625 witchcraft trial of Ingeborg Økset, an ancestor of the Rustad family who lived on a neighbouring farm on the other side of the Gloma River. Written by Magne Stener, it provides, without much in specific reference to svartebøka, an idea of the context in which such books were written and used.

Lucifer by E. T. Rustad

In all The Black Books of Elverum is an interesting documentation of two examples of svartebøka, neither of which are particularly revelatory as their content does reflect typical Germanic folk magic, and offers nothing for those unreasonably expecting hints of Norse paganism simply by virtue of the books’ location. The images of pages are clear and well reproduced, type is set in a little too large serif face, and there are slightly incongruous pencil sketches of Jesus and Lucifer by E. T. Rustad prefacing books one and two respectively.

Published by Galde Press, Inc.

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Day Star and Whirling Wheel – Edited by Galina Krasskova

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Categories: devotional, germanic, Tags:

Day Star and Whirling Wheel coverSubtitled A Devotional to Sunna, Goddess of the Sun, and Mani, God of the Moon, this book does what it says on the tin. In her introduction, editor Galina Krasskova addresses straight out of the blocks the inevitable celestial-body-sized object in the room: how do you create a devotional for two deities for whom there is but a few lines concerning them in lore, these beings who are little more than names, albeit momentous ones? Krasskova takes this more as a blessing than a curse, seeing it as opening up a world of devotional practice, unhindered by preconceptions. As expected, then, this is a book that is, for the most part, low on essays and analysis and heavy, instead, on the poetry and prayers, with a few rituals and recipes for good measure.

Now ten years since it was published, Day Star and Whirling Wheel emerged during Asphodel Press’ boom period, a time which saw a surge of various devotionals in the wake of Raven Kaldera’s Jotunbok and subsequent titles in the Northern Shamanism series. As such, this book mirrors others from that time, bringing together the fruits of a call for submissions that saw contributions coming from around the world, featuring some familiar names, some less familiar ones, and some anonymous ones. As is de rigueur in situations like this, I should also mention as a caveat some personal involvement in this volume, having a designer credit for the oh so striking cover image; though no involvement in any of the internal matter. Can I resist the alluring appeal of nepotism? Let’s find out.

Day Star and Whirling Wheel spread

Fittingly, given the way in which the Germanic world viewed the day as beginning at twilight rather than dawn (nox ducere diem videtur, as Tacitus noted), Day Star and Whirling Wheel opens with its devotions to Máni, the moon. Contributions in this section come from Sophie Oberländer, Fuensanta Arismendi, Andrew Gyll, Moonsinger, Heather Fortuna, Ayla Wolffe, Mordant Carnival, Rebecca Buchanan, Snaw Lafor, Seawalker Larisa Pole, Jessica Orlando, Will Oliver, Elizabeth Vongvisith, Jon Norman and several from Krasskova herself. The highlight is provided by Andrew Gyll, whose poetry collection Shadow Gods and Black Fire has been favourably reviewed before. Here, Gyll presents, as its title helpfully informs us, nine songs for Máni, combining his ability to create evocative scenes with his skill in crafting engaging and convincing dialogue as a narrative device. Within these verses, cast in crepuscular landscapes of black pools, jagged cliffs and a velvety gloom, Loki acts as interlocutor and guide, responding in a recognisably characteristic tone to the narrator’s questions regarding Mani and the passage of time: The Moon is even madder than I; I don’t think the wolf will ever catch him. Gyll follows his suite of verses with a brief essay explaining in more straight forward terms his encounters with and understanding of Máni.

Day Star and Whirling Wheel spread

Despite the diversity of contributors here, something of a consistent image of Mani emerges within the various verses. He appears as a gentle figure, as one would perhaps expect of someone associated with the moon and its commonly assigned characteristics, but he is also frequently addressed in amorous terms, being cast as a lover to the various narrators. Interestingly, this is in keeping with imagery used in Hákonardrápa by the 10th century skald Guthormr sindri which shows Máni as being capable of love or desire with the poet referring to a giantess with the kenning “desired woman of Máni.”

Day Star and Whirling Wheel spread

Before continuing on to the moon’s sister, Day Star and Whirling Wheel makes a slight diversion into other matters cosmological and astronomical with Open to the Sky. This section brings together considerations of various figures affiliated with the sun and the moon, most notably Sunna’s little known sister Sinthgunt. Although she is only mentioned in a singular verse in the Merseburg Charm, Sophie Oberländer makes much hay of this appearance, first with a prayer to Sinthgunt and then an extensive ritual for her, incorporating elements from the Merseburg Charm as well as an original liturgy. Joining Sinthgunt amongst this diversionary company are considerations of her and Sunna and Máni’s father, Mundilfœri, along with the night goddess Nott, the god of the dawn Daeg, and even an anonymous ode to the wolves who pursue the sun and moon, Hati and Skoll.

The Sunna section of Day Star and Whirling Wheel feels a little lighter than that of its nocturnal twin, but many of the same contributor names feature here too. The stellar (yes, what I did there, I saw it) piece that is every bit the equal to Gyll’s Nine Songs for Máni comes care of Michaela Macha and her Sunna-Rise. How can you resist something in which “mound-wights rise to roam among hillocks” after the shadows of night have long languidly laid, as Macha depicts Sunna’s inexorable rise above a waking world?

Day Star and Whirling Wheel spread

Day Star and Whirling Wheel is expertly formatted in the typical functional style of Asphodel Press, with a basic sense of hierarchy: serif face for body, contributor names in italics, and titles in an ever so slightly ornamented display serif. There are no standalone illustrations and instead every space is filled with a variety of presumably public domain solar and lunar images of varying quality, style and relevance; resulting in a slightly cluttered appearance where the white space could have been left well enough alone. The writing is diverse, providing a little bit of something for everyone and plenty of options for ritual work, whether it be in the complete procedures included here or just the trove of poetry’s potential as liturgy.

Published by Asphodel Press

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Nightside of the Runes: Uthark, Adulruna, and the Gothic Cabbala – Thomas Karlsson

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Categories: germanic, nightside, qabalah, runes, Tags:

Nightside of the Runes coverOriginally released by Ouroboros Produktion in 2002 as Uthark: Nightside of the Runes, this book has had its title flipped, and its page count inflated, by Inner Traditions; a publishing house that is home to a surprising amount of runic content alongside more conventional metaphysical fare. To do this, Nightside of the Runes takes the original content of Uthark, and adds a second part based around the Adulruna, and Gothic Cabbala of the subtitle. The latter is Thomas Karlsson’s Adulrunan och den Götiska Kabbalan, a work previously available only in Swedish, German and Italian. And fun fact, the cover here more resembles that of the original edition of Adulrunan och den Götiska Kabbalan than it does Uthark: Nightside of the Runes.

The concept of the Uthark has its origins in the work of Swedish poet and runologist Sigurd Agrell, who argued that the runes should be ordered, not with Fehu at the start, but at the end, thus beginning with Uruz to make an uthark not a futhark. While there are a few examples of a sequential listing of runes in which they could begin with Uruz instead of Fehu, these may simply be errors or erosion, such as, most famously, the Kylver stone from Gotland, where a vertical line before the Uruz could be the remains of Fehu. Karlsson himself doesn’t labour much for the validity of the theory, saying that irrespective of how it is held, the Uthark is a magically potent version of the rune row that corresponds well with Old Norse language and myth.

Perhaps the most interesting application for the Uthark is in how it changes things numerologically, with the value of each rune moving one along when using a letter-to-number cipher, with, for example, Hagalaz becoming a more pleasing 8 and Nauthiz a fitting 9. On the other hand, confirmation bias, pareidolia and apophenia being what they are, you could probably work out some esoteric significance betwixt a rune and a certain value no matter what number it was assigned.

Nightside of the Runes spread with Uthark interpretations

Despite the title of this half of the book (and of the previous standalone edition), the Uthark doesn’t always play a huge role here, save for the occasional esoteric nugget that can be assigned to runes and the reshuffled aetts. Instead, this is a general rune magic primer, with everything you would expect in it: a section on the meaning and symbolism of each rune (and another variation of this same listing later on with meanings simplified for the purpose of divination), a brief guide to runic yoga in the style of Friedrich Marby, an exploration of the cosmology of the nine worlds, and a guide to ritual, including brief considerations of galdr and seiðr. The most notable innovation here is Karlsson’s presentation of the Uthark order of runes as a journey to Hel along the Helvegr, with each rune marking a stage on the journey, beginning with Uruz as a fitting gate to the underworld and ending with the less satisfying interpretation of Fehu as the magician in their state of completion.

The original body copy of Uthark has been edited for this release, tidying up and finessing the words here and there, but not going all out and altering Karlsson’s voice as it appears in the original, translated by Tommie Eriksson (whose name doesn’t seem to be credited in this new edition). As a result, the writing still comes across as the work of someone with English as a second language, though not horribly or unforgivably so. Phrasing can be a little awkward at times, and sentences are often short, abrupt eruptions, where another writer would have combined two or more of them together for greater flow.

Nightside of the Runes spread with labyrinths and ship grave meditations

Having previously read Uthark, but not Adulrunan och den Götiska Kabbalan, it is the latter that proves the most exciting part of the book to get to. Karlsson gives something of a prelude to this in the Uthark section with a brief chapter on runosophy and cabbala, which does introduce some redundancies when you get to Adulrunan proper. While the book’s first half is indebted to Sigurd Agrell, in the second half that role is performed by the Swedish antiquarian and polymath Johannes Bureus. Agrell and Bureus share certain similarities, despite the gulf of centuries, being figures possessed of a singular vision and unique interpretations of the northern mysteries. Both created innovations of the existing futharks, with Agrell’s one-place-along shuffling of the runes of the Elder Futhark having a parallel in the work of Bureus, who grouped the runes of the Younger Futhark into sets of five, and removed the inconvenient final sixteenth rune, Yr, to make a symmetrical three rows of five Adulrunes, as he called them.

Stephen Flowers provides prologues to both the Uthark and Adulrunan sections of this book, and also acts as the translator for the latter. His introduction to Adulruna is quite substantial, running to ten pages and providing what follows with a thorough context, highlighting the cultural and hermetic milieu from which Bureus, and the broader field of esoteric Gothicism (as Karlsson calls it), emerged. With Flowers providing the translation, The Adulruna and the Gothic Cabbala does feature a significant change in Karlsson’s voice from that of Uthark, lacking the staccato quality, with sentences now flowing longer and smoother.

Nightside of the Runes spread with Adulrunes chapter

The other noticeable difference is a considerably more academic approach, with the content here forming the basis of Karlsson’s 2010 doctoral thesis Götisk kabbala och runisk alkemi: Johannes Bureus och den götiska esoterismen. This is particularly evident in the first chapters of  The Adulruna and the Gothic Cabbala which consists of an academic literature review of Bureus and Gothicism in general, and is then followed by a citing-heavy chapter defining Western Esotericism and name-checking all the usual suspects (Dame Frances Yates, Antoine Faivre, Henrik Bogdan, Wouter Hanegraaff, Mercia Eliade etc.). This makes for two very different halves of a book, with the academic grounding of the second half contrasting strongly with the practical, hands-on enthusiasm of the first.

It is the hermetic influences that played a large role in what Bureus created, with esoteric Gothicism drawing on elements of alchemy, cabbala, astrology and ceremonial magic; including clear nods to figures who loom large within this pantheon such as Paracelsus and Dr John Dee. As such, Bureus makes a fitting role model for Karlsson, whose Dragon Rouge organisation has a similar eclectic approach, employing elements of cabbala, including the nightside, and goetia, but with a strong focus on indigenous Scandinavian traditions.

Nightside of the Runes spread with Bureus rune cross

Bureus’ system involves a dense, interwoven cosmology and a very specific nomenclature that is, to put it mildly, idiosyncratic; and Karlsson does an admirable job of documenting it thoroughly and as clearly as can be done with something as ornamented as it is. For example, Bureus posited a rather unique take on the Germanic pantheon in which, based on the runic formula of TOF, Thor was the preeminent god (an androgynous combination of feminine and masculine worshipped since “primeval times” as the “great invoker”), while Odin and Fröja were his children and messengers. This, as was the style of the time, then incorporated elements of mystical Christianity, with Fröja as the Holy Spirit and Odin as a version of Christ, the son of God, who descended into flesh and then returned, ascending to heaven, providing, as mediator, a process for others to follow. Bureus argued that this reflected a version of the philosophia perennis which had remained pristine in the north far longer than in the lands to the south. This incarnation was eventually corrupted when a wandering master of witchcraft and his wife assumed the names of Odin and Fröja. They received worship and turned this pure proto-Christianity into heathenry with its dreaded worship of wooden idols (and worst of all, changing the order of the formula to FTO, with Fröja now worshipped at the beginning of life, Thor during life itself, and Odin at old age and death).

Suffice to say, there’s not a lot of value to Bureus’ system if you’re purely pagan in orientation, or if you adhere to the archaeological record, with his conception of Germanic belief being, to put it diplomatically, highly speculative. But it is, if nothing else, fun. And that’s what makes Nightside of the Runes a worthy purchase, as it provides perhaps the most accessible and in depth information in English on Bureus’ convoluted cosmology and interpretation of the runes; as well, of course, as Agrell’s slightly less esoteric Uthark.

Adulruna sigil

Illustrations in Nightside of the Runes consist of the original line drawings from the original edition of Uthark in the first half, and an exhaustive collection of images from Bureus’ publications in the second. These are rendered in black and white with the contrast turned well up to remove any colour or texture of the original print material, thereby giving them a consistent weathered and arcane look.

Nightside of the Runes is available in Kindle and hardback versions, with the latter wrapped in a dustjacket over its black boards and the title foiled in silver on the spine. Layout is by Inner Traditions’ Debbie Glogover with the body in a dependable Garamond, and headings in a distressed Appareo that contrasts with the san-serif Gill Sans of the subheadings. Appareo is a nice touch with its almost-slab serifs and worn edges approximating the face used on the original edition of Adulrunan, and conveying less of the runic side of this book and more of a sense of the later gothic manuscript or grimoire. Continuing this style, each chapter heading incorporates a crop of the sun image from the book’s cover (originally from the title page of Bureus’ Svenska ABC boken medh runor), sitting above the title as a pleasing archway.

Published by Inner Traditions


Review Soundtrack: Therion – Gothic Kabbalah  (as with many Therion albums, Thomas Karlsson provided the lyrics to this album based on the work of Johannes Bureus)

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History of the Rune-Gild: The Reawakening of the Gild 1980-2018 – Edred Thorsson

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Categories: germanic, runes

History of the Rune-Gild coverThis title from Stephen Flowers, aka Edred Thorsson, has the peculiar status of being the third, and yet first, volume in an as yet to be completed trilogy that will discuss the history of the Rune Gild. While this entry documents the most immediate and therefore accessible incarnation of the gild, the others will consider its historical antecedents. Thorsson is of the belief that the Rune-Gild, an initiatory organisation with a scholarly focus formed in 1979, is the continuation of a group that existed in ancient times, a unified, coherent and organised Gild of Runemasters, as he describes them. This incarnation will be the subject of the eventual first volume, while attempts to revive runic lore from medieval times to the modern era will be the focus of the trilogy’s intermediate entry. This third volume represents an expanded edition of a work originally released in 2007, and includes previously unpublished photographs and an exhaustive bibliography of Thorsson’s published works.

The modern history of the Rune-Gild is intimately connected with Thorsson’s own, and so this volume inevitably tends towards the autobiographical, with the gild as an adjunct to his personal journey. This is clear from the start, where the first chapter is a biography of Thorsson from a precocious youngster, to his joining of the Ásatrú Free Assembly in 1978.

Thorsson writes with a gruff, pugnacious manner that perfectly fits his appearance and prominent moustache, making him come across like a Runic Ron Swanson, whether he’s railing against political correctness gone mad™ in academia, or WWE’s ‘sports entertainment’ brand of wrestling. Indeed, to use the parlance of the latter, Thorsson often seems to be cutting a promo on his foes and bugbears, channelling Classy Freddie Blassie or Bobby Heenan when he somewhat cringingly refers to lesser participants in this here magical milieu as “occultizoid nincompoops.” To continue this use of wrestling’s nomenclature, History of the Rune-Gild sees Thorsson constantly turning heel on former colleagues and associates (though perhaps he views himself as the babyface betrayed by cowardly foes), and this allows the book to be the definitive airing of grievances as no one is spared his indelicate wrath. The result is something of a scurrilous read, which may or may not work for some readers, depending on the degree of glee they take in snark, scuttlebutt and out-right invective.

History of the Rune-Gild photographs

This is particularly evident in a section devoted to publishing, where Thorsson eviscerates (there really is no other word for it) his past fellow writers at Llewellyn. Almost everyone gets a chairshot or is thrown onto a bed of thumbtacks strewn across the mat, including DJ Conway (her Thorsson-edited Norse Magic was “another Llewellyn travesty”), Donald Tyson (a Germanic bandwagon-jumper possessed of a “dull wit” with a “wilful misunderstanding” of the gods), and of course, the unfortunate Ed Fitch (who foolishly admitted that he had actually tried a few of the rituals in his laughable Rites of Odin and they seemed to “work pretty well”). Then there is David Godwin who is mocked for apparently not knowing about the Greek Magical Papyri despite having written a book, Light in Extension, about Greek magic ancient and modern, while Donald Michael Kraig’s assessment of Thorsson’s Hermetic Magic manuscript is extensively relitigated in return here. Even Freya Aswynn and Kveldulf Gundarsson, two authors who largely survive unscathed in this section, still receive a bit of a jab when Thorsson laments, with a touch of endearing ennui, that we can expect no gratitude in the world, as even those two individuals eventually formed an alliance and worked against him and his interests.

While the book does largely follow a chronological narrative, Thorsson sometimes takes a breaks of an entire chapter to focus on a particular subject area, be it the discussion of his involvement with publishing (beginning with Llewellyn and Weiser and culminating in the founding of his own Rûna Raven Press), his experiences in the Temple of Set, or musing on his time spent in academia. While they broadly fit within the surrounding narrative, some of these feel almost disconnected, repeating details as if they haven’t been mentioned before, and giving the sense that maybe, though there is no other evidence of this, they were based on standalone essays. Thorsson seems, for example, to be repeatedly heading off to Europe for a year of study and leaving the Rune-Gild in the capable hands of Edwin Wade, when it’s actually the same moment retold anew in different contexts.

History of the Rune-Gild Chapter V: The Dark Side

Perhaps the most interesting of these focused chapters is a detailed discussion of Thorsson’s relationship with the Temple of Set, something that over the years has proved variously intriguing, problematic, disconcerting or simply incongruous, depending on one’s perspective. Thorsson’s role with the Temple has been a long one, rising through the ranks to gain the grade of V° Magus, and becoming grand master of its Order of the Trapezoid. He makes a strong case when explaining his reasons for such intense involvement, clearly aware of the eyebrows it has raised over the years. One of the key points here is the value of engaging fully with a system and its structure as a learner, of submitting to the process, and of the lessons that can always be learnt from a mentor. For Thorsson, that mentor was the temple’s founder, Dr Michael Aquino, who he lauds for performing the same role in matters magickal that Dr Edgar Polomé, his lecturer and mentor at the University of Texas, did in matters academic.

Other than the Temple of Set and the Rune Gild itself, the organisation that receives the most attention here is The Troth/Ring of Troth, formed in 1987 by Thorsson and James Chisholm after the disestablishment of the Ásatrú Free Assembly. Thorsson’s relationship with the Troth is portrayed as one of some distance, like a disappointed father, and the account here is more often than not a resigned, melancholy testament to the perils of being involved with an occult organisation, all internal struggles, power plays, gossip and more time practicing malice than magic.

History of the Rune-Gild photographs

In contrast, the penultimate and final chapters document the growth of the Rune Gild and the light cast here is considerably more favourable. As the 1990s headed towards the 2000s a physical space called Woodharrow was developed on 30 acres of land in Lost Pines, east of Austin, with the Yrmin-Hall raised in 1994. New cast members are added to the history, with Ian Read of Fire + Ice being increasingly involved and acquiring the rank of Rune-Master (the album Rûna being his qualifying masterwork), while long-time associate Alice Karlsdóttir ascended to Gild-Master (her book Magic of the Northern Goddesses being her masterwork). Compared to the earlier chapters, this period is treated positively and less curmudgeonly, though Thorsson still inevitably laments the failings of the occasional member. In a slightly more compact view of the Rune-Gild’s more recent history, Thorsson then summarises various moots held through the year before the gild was destroyed and re-constituted on 11/11/11 (apparently necessitated by the forces of Níðhöggr) with Thorsson stepping aside as leader.

History of the Rune-Gild is well illustrated with two sections of photographs of Thorsson, his influences and contemporaries. The first documents Thorsson’s early life and that of the nascent gild, whereas the latter shows various gild associates (masters, fellows and drightens), including famous faces like Michael Moynihan, Ian Read, and honorary member Nigel Pennick. In addition to these supplementary images, the book concludes with an extensive appendix, 26 entries in all, providing a wealth of original documents. These range from a 1959 news clipping documenting a conjunction of the Moon and Venus observed by a young Stevie Flowers, to various Rune-Gild and Troth documents, excerpts from Temple of Set newsletters, and a range of Thorsson’s pugilistic missives on gild letterhead from over the years. The most interesting of these appendices is a facsimile of the Odinic Rite’s breathless expose and condemnation of Thorsson’s association with the Temple of Set, full of righteous indignation and paranoia, as they try to get their heads around the apparent incompatibility of the two organisations, and attributing Thorsson with all manner of nefarious intent.

History of the Rune-Gild appendices

History of the Rune-Gild was edited by Joshua Buckley and Michael Moynihan, with cover design by both (using a photograph by P.D. Brown), and typesetting confidently executed by Buckley. It is available as a trade paperback.

Published by Gilded Books, an imprint of Arcana Europa Media


Review Soundtrack: Fire + Ice – Rûna

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