Runes 101 - Runes in History - The Blank Rune

Occasionally, I am asked about the blank Rune.  Is it a thing?  What does it mean?  Should I use it?

The simple answer to the latter question in my view is no, but the real answer is more complex than that and has to do with historical facts, which I can explain by addressing the other two questions.

Is the blank Rune a thing?  Yes and no.  Yes the blank Rune is a thing, but only since the 1970s at the earliest.  Is the blank Rune a thing in the Elder Futhark or any of the other furtharks?  No.  There is no evidence in the eddas, sagas or any other relative historical documents that even suggest that such a thing existed.

The first mention of a blank Rune comes in Ralph Blume's 1982, "The Book of Runes".  This is where the controversy around the blank Rune begins.  So, let's talk about Blum's take on it.

Blum refers to the blank Rune as "the unknowable", "the Divine, Odin, the Allfather".  Both of these descriptions are entirely inaccurate.

The unknowable.  The whole point of Odin sacrificing himself to himself was to gain the knowledge of the Runes.  So, the idea that there would be a Rune that represents the unknowable goes against Odin's actions.

Old Icelandic Rune Poem for Óss

The Divine, Odin, the Allfather.  All Runes are linked to Odin, because of his sacrifice to gain their knowledge.  If there is a single Rune associated with him, it would be Ansuz, and I say that only because the Old Icelandic Rune Poem refers to Óss (the Younger Futhark) as god (Odin) is progenitor, Asgard's chief, and Valhalla's lord.

I won't even venture into his detailed explanation of the meaning of the blank Rune, where he gives no less than eight different things that it represents.  It further demonstrates his lack of understanding of the cultural history in which the original use of Runes formed.

For those of you who aren't so concerned about the blank Rune's complete disregard for the historical and mythological contexts, consider this simple point.  The Runes are an alphabet.  The term "Futhark" is literally the word formed by the first six letters:

To suggest that an alphabet would have a blank in it is ridiculous.  It would be a non-letter.

So, yes the blank Rune is a thing, a very recent thing.  Should it be used when seeking guidance from the Runes as an oracle?  No.

Runes 101 - Runes in History - Tacitus

Runes cast on a white cloth

When I am asked how I can justify Rune casting for divination as an historical part of honoring or worshiping Norse Gods, my simple answer is that I don't.

The reason I don't is twofold.  First, I don't feel the need to justify the ways that I connect with my goddesses and gods to anyone.  Second, I never claimed that this was an ancient approach, though there tends to be this automatic assumption that I believe it to be so.

I am not a purist nor do I try to be.  Moreover, I struggle with the idea that I have to be one, because I disagree with the notion that a strict adherence to how I express my connection to the Norse goddesses and gods exists. More specifically, I disagree with the idea that, if I am doing something that isn't accepted as being from ancient times, I am wrong.  With regard to the Runes, what works for me is a simple acknowledgement that what I am doing is most assuredly not the exact way it was done in the past, rather that what I do is done from a position of respect.

Comments by Tacitus in his book Germania foster the situation.  It is the only known historical reference about casting by Germanic people and there are numerous translations of his description of it.  Still, however one translates Tacitus' writing, there is no mention of Runes, only of "cutting marks" into twigs cut from a fruit-bearing tree.  We don't know what the marks were or how they were interpreted.

What is especially interesting about Tacitus' explanation is that it has to be secondhand, because he doesn't appear to have traveled to Germania himself.  This might help explain the lack of detail in the casting description.

The idea that the marks might be some form of Runes is also brought into question by the fact that Tacitus lived from 56CE (CE = common era) to about 117CE, while the earliest runic inscriptions date to around 250CE.  That is not to say that the marks absolutely were not Runes, but it does reduce the likelihood significantly.  Then, there is the question of which Futhark was used or should be used.  Elder?  Younger?  Anglo-Saxon?  I don't think there is a right or wrong choice.

What do I take from Tacitus?  I take facts.  Some portion of Germanic people placed a high importance on divination.  To divine whatever answers they sought, they cut sticks from fruit-bearing trees and carved marks into them.  They threw the sticks onto a white cloth.  Someone of authority would invoke the gods, pick up three of the sticks, and interpret them.  If the interpretation was disagreeable, they wouldn't ask about it anymore that day.  If it was agreeable, they still required a sign of some sort to confirm it.

I incorporate many of these facts into my own practice and I am grateful that Tacitus gave us some insight into the ancient process.  However, I also recognize that the interpretations I make of the Runes I cast are based on the Rune Poems (composed in the 8th or 9th century) and that no other evidence for using Runes for divination can be found prior to the 1970s.  It would be wrong for me to say that my practice is based solely on historical ritual.  However, it would also be wrong to say it is an entirely new age thing.  Tacitus provides pieces, the Rune poems provide pieces, and information since the 1970s also provides pieces.

What's most important is that I do not take what I do lightly and I don't expect anyone else to use the Runes the exact same way that I do.

Runes 201 - Indvidual Runes - Gebo

Gebo may appear to be the simplest Rune to interpret; it means gift.  But, that is just the on the face.  So much more lies just under the surface that needs to be explored, because a gift implies so many other things, such as an exchange or balance of power in a relationship, acceptance and rejection, and highlights the differences between classes.  The latter is especially prominent in the Old English Rune poem, where the notion of a gift is relative to one's societal stature:

Gift for men is adornment and complement, support and dignity; and for all the dispossessed, forgiveness and sustenance, who would otherwise have nothing.

-interpretation from the Rune Primer, Sveyn Plowright

These deeper meanings enticed me to explore this Rune in more detail.  When I asked the Runes what they would like me to know about Gebo, the first Rune they gave me was Jera.  For me, this was an especially powerful message, because Jera is my guiding Rune; it is the most important gift I have received from the Runes.  Drawing this Rune first also signifies to me that everyone's greatest gift is different.  For example, Jera is the Rune of the year and represents time and process and, in the end, a good harvest.  This is a reminder that serves me well on a regular basis.  However, I have a friend whose greatest gift is Ansuz and he uses it to represent the importance of clear communications in his relationships.

Now that we know how the gift is defined and that it is different for everyone, the next question I posed was about giving a gift.  In response to this question, the Runes offered Thurisaz.  This Rune often times has negative connotations related to giants and thorns.  However, at its core is a sense of power.  Giving a gift can prove a powerful act.  If can forge alliances, win someone's favor or even just make someone's day.  That last one may seem a bit sappy, but a simple act can be very powerful.  At first glance, this Rune might seem like a calculated effort, but giving a gift actually is calculated, whether we realize it or not.  Most times, we probably give a gift in celebration or appreciation of something, but sometimes we do it only out of obligation, which can taint the gift.  I think what this Rune is telling us is that giving a gift is important and there are implications on both sides of the act, but as the gift giver, if you don't put genuine thought into it, it will show.

So, what about receiving a gift?  What do the Runes have to say about that?  Must we be gracious, even if we hate the gift?  Must we accept the gift?  Sowilo appears to address this angle. This strikes me as an interesting placement for the sun Rune, because it seems to say, "Yes, of course, you must accept the gift and be gracious."  However, what the sun does is shed light on things and makes it easier for us to follow our path.  In a sense, it offers guidance.  Perhaps, then, its guidance goes beyond the simple act of graciously accepting a gift.  Perhaps it is guiding us to wisdom about the relationship we have with the person giving us a gift.  This fits nicely on the heels of Thurisaz, because essentially what it is saying is we will know the meaning of the gifts we receive if we seek to understand the intention behind their presentation to us.

Runes 101 - Runes in History - The Anglo-Saxon Futhorc

Anglo-Saxon Futhorc

The Anglo-Saxon Futhorc (ASF) possess some distinct characteristics that differentiate it from its predecessor, the Elder Futhark (EF).  Without leaping into the debate about its place of origin, I want to look at its characters (letters) and Rune poem instead.  (I should also say that the ASF names evolved and changed, but I use the EF names, unless I am referring to one of the additional ASF Runes.)

Where the EF has 24 characters, the ASF has 33.  The additional characters were created to accommodate different sounds, such as the 'ior' Rune to make the ia or io sound.  The table below compares the characters of the first 24 letters of the two futharks and shows how some of the characters in the ASF took on different shapes.  The additional ASF letters are presented in the image directly following the table.  We'll get to those shortly.  For now, let's look at the table.  The EF is presented in the lighter colored rows and the characters that have taken on different shapes in the ASF are highlighted in light squares.  Some changes are subtle, such as the slope in Uruz, which can also be depicted as a straight, slanted line; and Sowilo, where the character becomes more vertical than slanted.   Ansuz, Hagalaz, Ingwaz, and Dagaz add lines to their shapes, but the biggest changes are to Kenaz and Jera.  One other note, although I did not do it here, I've seen instances with the ASF where Dagaz and Othala switch places.  In other words, Othala comes before Dagaz.  Although I've seen them listed in this order in the EF, it seems to be a more dominate occurrence in the ASF.

Elder Futhark (light lines) and Anglo-Saxon Futhorc (dark lines)

Of course, the ASF has 9 additional Runes, beyond the 24 shown in the table.  They are depicted like this:

The additional letters of the Anglo-Saxon Futhorc

Although the EF derives it meanings from the Anglo-Saxon Rune poem, the poem itself has 29 verses. Still, this means that the final four Runes in the Anglo-Saxon Futhorc have no poem verse.  Even with the four additional verses, some of the corresponding Rune meanings are still unclear.

Notice that the second of these additional Runes is identical to the EF version of Ansuz in its shape.  Despite this, it is the newer shape that has the older meaning from the poem.  It is named os and means god.  The 'new' Rune, aesc, means ash.

I listed the meaning of yr as unclear.  This is because I found it interpreted as bow, saddle, a yew, and one source left it named yr.  The final line of its verse has been interpreted in at least three different ways too, calling it war gear, army gear, and reliable equipment for a journey.  If I had to pick one, I would likely go with saddle, though I'd still be unsure.

Also unclear is cweord.  One source listed it as fire, another as a variation of Perthro, whose meaning is not entirely clear either.  Unlike yr, however, cweord does not have a Rune poem verse to aid in understanding its meaning.

It was interesting that ior is interpreted as eel, snake, and beaver by the different sources I found.  Based on the Rune poem verse, I believe beaver is the closest to the verse's meaning, but eel seems to be the most commonly used interpretation.

There is one other Rune in the image at the top of this page.  I am not sure if this is another form of chalice or spear, though it may be a regional variation.  I found it referred to as both and omitted completely from another source.  Again, there is no verse to help explain what it means.

As you can tell from every other post on this blog, I use the Elder Futhark.  Therefore, I am not entirely familiar with the ASF.  What I have attempted to give you here is the briefest of overviews of it to help distinguish some of the different characters and the simplest interpretation of their meanings.  I encourage those of you who have greater knowledge of this Futhark than I do to share your comments on this post.


Anglo-Saxon Futhorc image credit: Copyright: azzardo / 123RF Stock Photo

Runes 102- Book Reviews - Rudiments of Runelore

Rudiments of Runelore by Stephen Pollington, is a quirky little book that I'd recommend to anyone who is interested in gaining a more academic understanding of the Runes and their origins and historical use as an alphabet.  In his book, Pollington avoids the New Age slant on Runes, instead approaching them from a very linguistic and Viking-Age and earlier perspective.

I really liked that he stated flatly that his intention was "to look at the runes themselves, their origins, what they were used for and how they were used."  He follows what he calls a common sense approach, addressing questions like what Runes are and where they originated.

All of this he does primarily from an Anglo-Saxon perspective, which is interesting, because many people come at the Runes with a purely Norse perspective even when using the Elder Futhark.  We must remember, though, that the Runes are Germanic, which includes at least Germany, Scandinavia, England, and the Netherlands.

When discussing Rune origins, Pollington comes from two locations and is potentially talking about two different sets of shapes that are considered runic.  In northern Europe and southern Scandinavia, he cites geometric shapes that occur in rock carvings, such as zig-zags, circles, and crosses.  The other location is in the southern Alps and links to an alphabetic script related to Etruscan writing.  Beyond this, Pollington walks his readers through how Germanic people may have come to use Runes and assures us that Runes were used widely by about 1800-2000 years ago.  Though not a primary concern of the book, he does mention and relate some uses to magical purposes.

Perhaps supporting his academic approach, he includes the Rune poems in both their native language and an English translation, as he does base arguments on them.  Even Pollington's interpretation of each Rune and its meaning bears his academic background and a fair bit of linguistic information, but offer some intriguing ideas.  For example, he refers to Hagalaz as the first winter Rune and Isa as the last before Jera brings spring.  Perhaps the interpretation that most caught my eye was Nauthiz, within which he includes distress and adversity.  This is quite a different idea on the notion of need and, in fact, is the emotional aspect or result of having a need.

Pollington also includes a section on Runic cryptography, whereby Runes are used in written (Latin alphabet) texts to serve as secret codes.  There are plenty of examples of this provided too.  Still, one of the most engaging bits of information in this book comes in chapter 5, when Pollington discusses the Norfolk 'Tiw' Runes.  I won't give it away here; I encourage you to read it.  All I will say is it has to do with the word 'alu' and gives a few examples as to how it may have been used.

This book is great for people who are still trying to get a sense of the Runes and would like a solid grounding in factual information, that is to say what is actually known, before venturing off into different perspectives.  Don't let the word 'academic' taint this book.  It's not dry or boring as the word might imply.  It is interesting.  Between this book and The Rune Primer, the reader can establish a good foundation for exploring and using the Runes.

Runes 201 - Individual Runes - Ansuz

Ansuz, like Ehwaz, signifies many important aspects of life.  Ansuz is considered the mouth Rune (mouth of a river), the mouth Rune (the origin of language and, by extension, communication), and the god Rune.  What makes this especially interesting is that each Rune poem (Old Norwegian, Old English, and Old Icelandic) depicts a different meaning.  In looking at the complex Rune, I want to address each of these features.

Let's begin with Ansuz as the mouth of a river as explained in the Old Norwegian Rune poem.  I like beginning here, because the mouth of a river can mean the beginning, middle or end of a journey, depending on the direction you are heading; it can mean arriving in a new land or returning home.  It symbolizes an adventure, embarking on or completing something new or representing something familiar.  For the Vikings, for example, the seas were roads; it is how they traveled between lands and explored their world.  I mentioned this last week in terms of creative exploration and Laguz.  However, here it can go beyond exploring to settling and managing.  By starting with this aspect, we can determine which path we are on - a new path or strengthening a familiar one - and build from there.

With our chosen path in mind, we can look at Ansuz as it relates to language and communication.  Back in April, I undertook a Rune Ritual around Ansuz's communication feature.  I chose Ansuz for this reason, because I want to make a living off of my writing, a major form of communication.  Moreover, I have used Ansuz to help couples remember that communication is vital to any relationship.  These uses show a beginning (my career) and something familiar (relationships) demonstrating the importance of how we use communication in our lives and how our word choice, the tone of our voice, our gestures, and facial expressions impact them.  Ansuz tells us to be aware or increase our awareness of the way we communicate.  In support of this idea, the Old English Rune poem focuses on this interpretation of Ansuz and puts special emphasis on how wisdom gives warriors comfort (in the sense of happiness) and confidence.  The important thing to remember here is that wisdom is gained not because communication is a one way street, rather includes interpreting and understanding the messages being communicated to us.

On an even more personal level, Ansuz links us to our deity.  In this regard, the Old Icelandic Rune poem points specifically to Odin as the the head of Asgard and the one in charge of Valhalla.  It is fitting that Odin is represented here, because he is the god of poetry and wisdom.  These characteristics of Odin are just as important, if not more so, than Odin as god of war, because they not only imply our own spirituality in communicating with our deity, but they also in highlight, once again, the importance of communication in all its forms.  What is equally important to recognize is that Odin, the chief Norse god is tied directly to communication, implying or reinforcing the importance of the latter throughout the world and and the role it plays in the journeys we take and paths we follow in life.

The Season of Giving

This is a special blog post.  It' s part of the
Pagan Writers Community: Winter Solstice Blog Hop

A whole array of holidays mark this time of year as we approach the winters solstice in the north.  Whether you celebrate Yule, Hanukkah, Christmas, Kwanzaa or another holiday, the idea of giving gifts to those we love is a common thred among them all.  we give gifts to family and friends and gather together for meals and to spend time with loved ones, who are, in and of themselves, the most wonnderful gifts in our lives.  If they are the greatest gifts we receive, what are the greatest gifts we can give?

While any number of possible answers exist for that question, I want to approach the idea of giving through the lens of Gebo, the gift Rune, in general and its Old English Rune Poem in particular.  (This translation is from The Rune Primer.)

Gyfa (Gebo) is for men adornment and complement,
support and dignity; and for all the dispossessed
forgiveness and sustenance, who otherwise would have nothing

The words of Gebo's poem are so strong - adornment, complement, support, dignity, forgiveness, sustenance.  It embodies the idea not only of giving to loved ones, but of helping those who are not as fortunate as we are.  The empowering words in this poem are the truest gifts we can give.  Yes, it's nice to receive adornments (material things), but that is only one word in a long list of words that imply basic desires.  Who does not want support, dignity and forgiveness? Yet, why are these greatest and simplest of gifts sometimes so hard to give today?

This brings us to the heart of the idea behind the season of giving - making it meaningful on a very basic and necessary level.  This holiday season, think of Gebo and be of two minds.  First, to those you love, be forgiving, show them extra support and encouragement.  Let go of anger and ill feelings.  Chances are that will matter more to both of you than something wrapped with a bow.

Second, while you are out shopping, think of gifts you can give to others - other than loved ones.  Buy an extra bag of groceries for the local food bank; buy an extra toy and donate it to the local children's hospital or a shelter.  Volunteer to help feed the homeless.  Invite a new neighbor or colleague to a party or for dinner.  The list of things we can do to spread this wonderful season of giving is extensive.

In keeping with the spirit of Gebo, and to encourage your participation in this idea, I will donate a canned good to my local community food bank for the first 25 comments on this post (Between December 6-10, 2013) that support the idea of the season of giving.  Simply leave a comment on this post sharing something that you do each season in the spirit of giving to others or that you will do this year.

In addition, to show my gratitude to everyone who reads and follows my blog, I will give away up to three copies of my novel, The Son of Nine Sisters, and three Rune readings to you.   Simply email me something that you plan to do this season in the spirit of giving to others and I will enter you into a lottery to win one of these prizes.  Please make the email subject line: Gebo's season of giving

Finally, I hope that you will try to carry the essence of Gebo with you into the new year.  The world needs more kindness and generosity and Gebo's gift can help build it.

Return to Pagan Writer's Community: Winter Solstice Blog Hop

Runes 201 - Individual Runes - Jera

Welcome to Runes 201, the third series I'm starting on my blog.  Runes 101 discusses the Runes in History and Mythology, and Runes 301 walks you through the process of making your own set of wooden Rune staves.  Runes 201 talks about individual Runes in a little more detail or looks at how to work with a Rune.  I begin this series with the latter and look at how to manage Jera, the Rune of harvest and process.

Jera is my Rune, the Rune of the harvest, which, by extension, is about process.  For the harvest to occur, there is a process which must be followed.  While some of us are very good at planning, others, "wing it", "play it by ear", "fly by the set of our pants", or simply "go with the flow".  In other words, some people don't plan or don't plan much.  Whichever category suits you, the question remains - How do we deal with things that require a process, whether planned of not?  How do we manage Jera?

The meaning for Perthro is one of the most questioned and debated of the Elder Futhark.  Of the Runic Poems, only the Old English poems include this Rune and a key word is missing from that poem.  I think this makes Perthro the perfect Rune to provide the overview for our question related to managing Jera.  The answer is that there is no easy answer.  What is reasonably clear is that Perthro relates to camaraderie, "play and laughter" and warriors sitting happily together in a beer hall.  Despite the missing word, what I take from this Rune in this circumstance is that, when dealing with a process (getting a job, planting a garden, building a deck, getting someone to notice you, planning a party...etc.), it is a far easier thing to manage when you do it with someone else or confide in someone else.

The challenge within this question is clear.  Rarely does a process go from A to B without some sort of disruption, so of course, I drew Hagalaz to represent the challenge of managing Jera.  The Rune of Hail is very timely here.  As we know, it's initial impact is one of destruction, but it's aftermath is necessary water to grow.  This could be interpreted in many similar ways, but essentially, we need to be challenged by disruptions so that we can grow as people.  There is a saying, "That which doesn't kill us makes us stronger."  Though most disruptions are not life-threatening, any obstacle we overcome can make us stronger, more well-rounded, better able to handle adversity and other challenges going forward.

 

It is not surprising that the action to address this question is Algiz, the Rune of self-defense and protection.  Again, the only Rune Poem for this Rune is the Old English version and it talks of elk-sedge, a plant that takes quite good care of itself.  Therefore, I would argue that as we make our way through our process to get from point A to point B, that we realize we undertake these things for these primal reasons, either self-defense and protection or defense and protection of another.

So, how do we manage Jera, the process and the harvest?  We must remember a few things.  First, most things that we undertake are made easier by friends who support us.  I could use any number of clichés for the second thing, but I’ll say this instead; we must learn from each step along the path, whether the step takes us forward or seems to divert us from our planned path.  Finally, everything we undertake is an opportunity for personal growth and we should take advantage of it, because it is in our best interest.

Runes 101 - Runes in History 5

As I mentioned in my earlier Runes 101 post, Runes in History 3, at least three versions of ancient Rune Poems exist.  These poems were used to determine the meanings of each Rune.  Remember, the Runes aren't just an ancient alphabet; they each have their own meaning.  We cannot say how they were used in the past with real certainty, but today, those meanings have turned Runes into a cultural oracle. 

If I show you the Runes and give you only an overview of the historical meaning for each, based on those poems, which one would you choose as most representative of your current situation?

Rune	Name	Meaning
f	Fehu	Wealth, money, cattle
u	Uruz	Wild Ox, Auroch, courage, strength
x	Thurisaz	Giant, thorn, focused power
a	Ansuz	Communication, a god
r	Raido	Journey, riding
k	Kenaz	Torch, fire, light
G	Gebo	Gift
w	Wunjo	Joy, pleasure
h	Hagalaz	Hail disruption, destructive and creative forces
n	Nauthiz	Need, necessity, constraint
i	Isa	Ice, standstill
J	Jera	Harvest, process, gain and growth
Y	Eihwaz	Yew tree, toughness, stability
p	Perthro	Board game, friendly competition, initiation
z	Algiz	Self-defense, protection
S	Sowilo	The sun, good fortune
t	Tiwaz	The god Týr, self-sacrifice, justice
b	Berkana	Birch, birth, beginnings
e	Ehwaz	Horse, loyalty, pilgrimage
m	Mannaz	The self, humanity, culture
l	Laguz	Sea, lake, flow
Q	Ingwaz	The god Freyr, fertility, peace and plenty
d	Dagaz	Day, clarity, revelation
o	Othala	Inheritance, home

Jera, as usual is for me.  Today, however, it is of particular importance, because it serves as a reminder to me that I am in the middle of many processes right now.  I must stay focused on the task at hand and not try to jump ahead.  Let me know if I can help you interpret your Rune for this week.

Runes 101 - Runes In History 3

It's back to business today and our focus is on Rune Poems.  If you are not familiar with these, let me assure you that these are not poems written in Runes, rather are poems written about the meaning of the Runes of the Elder Futhark.  Remember that, there was an increase in the number of Runes in the British Isles (from 24 to 33), while there was a reduction in Scandinavia (to 16) over time.  These poems return us, as close as we can get, to the original meaning of the original twenty-four letters.

These poems are important historical writings, but they serve a contemporary purpose too, as they have been used to determine the meaning of each Rune for the purposes of "reading" them.  With that, it's important to realize two things.

First, there are three "versions" of the Rune Poems, in Old English (OE), Old Icelandic (OI), and Old Norwegian (ON).  What's truly fascinating about these poems is their general agreement around the meaning of the Rune, with minor exceptions.  Let's use my favorite Rune, Jera, as an example.  The following is quoted from Sweyn Plowright's book, "The Rune Primer".  The Old English version is also available in Stephen Pollington's, "Rudiments of Runelore".

OE – Year/harvest is men's hope, when god, holy heaven's king, let's the earth give shining fruit to the warriors and the poor.

OI – Harvest is men’s bounty and a good summer and a full grown field.

ON – Harvest is men’s bounty.  I guess that generous was Fródhi.

One quick note, in the Old Norwegian version, it is believed that the second lines are largely irrelevant to the Rune's meaning and are there for rhyming purposes.

Second, some books of Rune interpretations and Rune readers do not use these poems for their basis, while others begin with them and build or add additional information around the main idea of the poem's meaning.

When I began doing Rune readings for friends and family, I relied on Ralph Blum's interpretation of them.  While he has ignored some key aspects of the historical information around Runes, such as their order, most of his explanations are fairly accurate.  Here is what he has to say about Jera.

It is the Rune of the Harvest, Fertile Season, One Year.

Following the idea of the process of the harvest, Blum expands on this Rune's interpretation.  He warns that no immediate results can be expected when this Rune is drawn, that the issue has a process through which it must go and you cannot make it move any faster than is required for it to be completed properly, in its own time.  In support of this, he tells the story of the farmer who tried to pull up the shoots of his plants to make them grow faster and reminds us that no one can push a river.  He stresses patience if you draw this Rune.  Although Blum's interpretation drifts away from the specific goal of harvest and bounty, it remains true to the process involved in achieving a good harvest and bounty.

In contrast, the Rune Kano or Kenaz holds a greater mystery.  This is one instance where the poems do not agree.  The OE version calls it a light or lamp, while the OI and ON refer to it as a children's sore.  Blum calls Kano the Rune of openings, but also uses fire and torch to describe it.  Again he diverges, but approaches it from the perspective of renewed clarity and dispelling of darkness, which light does; it allows us to see things we couldn't see before.

I will probably do more on Rune Poems in the not too distant future, but for now, if any of you have an example of an interpretation that is not drawn from the Rune Poems, please let me know.