# Runic Incantations: Classification, Formula Types, and the Eril

Based on the Velya forum thread "Рунические заклинания" (t10798) by Lafty, drawing on the scholarship of Эдред Торссон (Edred Thorsson), К. Медоуз (Kenneth Meadows), К. Джанг (K. Jung), and Г. Ремли.

This reference covers the classification and analysis of historical runic incantation formulas found on runestones, archaeological artifacts, and in written sources. It complements the galdr system described in [runic-galdr.md](runic-galdr.md) — where that reference covers the *vocal technique* of runic magic (sound keys, chanting, the three galdr forms), this reference covers the *written formula* tradition (inscribed spells, word-formulas, cipher systems, and the role of the eril as carver).

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## Overview

Runic inscriptions are far from always straightforward and unambiguous. Often they are symbolic and have a mystical subtext (as Edred Thorsson notes). Furthermore, there exists a class of untranslatable inscriptions, and these are most likely the actual runic incantations — esoteric formulas into which sacred meaning was invested and which pursued specific goals such as protection from misfortune and the acquisition of wealth.

All formulas known today from runestones, archaeological artifacts, and written sources can be divided into **seven types**:

1. Domestic incantations (бытовые заклинания)
2. Word-formulas (слова-формулы)
3. The Futhark as an incantatory formula
4. Untranslatable words
5. Runic ideograms
6. Numerical formulas
7. Self-identification of erils

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## 1. Domestic Incantations (Бытовые заклинания)

Most often these are magical-poetic oral formulas whose objective reality was conferred by the act of carving. The best known are **curse formulas** (used to prevent the desecration of graves or sacred places) and **formulas for keeping the dead in their graves**. The latter should not be surprising, as *draugar* — "walking dead" or *aptrgöngumenn* — appear quite frequently in skaldic sagas (e.g., *Eyrbyggja Saga*), functioning as ordinary phenomena (see also G. Remli's monograph "Living Dead in Norwegian and Celtic Literature").

### The Björketorp and Stentoften Stones

The most notable magical inscriptions of this type are the curse formulas from the stones of **Stentoften** and **Björketorp** in southern Sweden (both dated to approximately 650 CE). The texts on both stones are identical. The Björketorp stone inscription reads:

> *ûtharba-spâ! baidR-rûnô ronu falhk hedra, gina-rûnaR.*
> *ïrgiu hearma-lausR, ûti ïr wela-daude sâR that brÿtR.*

Translation: "A prophecy of destruction! A row of bright runes I hid here, runes of sorcery. Through wickedness, knowing no rest, from without a treacherous death to him who destroys this [stone structure]."

This is the will of the eril (rune carver) sealed in stone, who calls upon "sorcerous runes" to punish anyone who dares destroy the monument.

The Björketorp stone is notable for the triangular stone structure located nearby, which is presumed to have served as a place for performing ritual and legal acts, since no burials or domestic objects have been found in the vicinity.

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## 2. Word-Formulas (Слова-формулы)

A more concise and laconic form of runic incantation. The most frequently encountered:

| Formula | Translation | Interpretation |
|---------|-------------|----------------|
| **alu** | "beer" or "supernatural power" | Derived from Indo-European concept of supernatural force/magic. Linguistically related to Hittite verb *alwanzahh* — "to enchant." May have transferred its meaning to the sacred, inspiration-bearing drink used in sacrificial and magical rites (hence the translation "beer"). Notably, in genetics ALU designates a short DNA segment, the most common transport element determining evolutionarily conditioned traits. |
| **laukaz** | "leek" (rarely "water") | A Scandinavian concept denoting plants of the genus *Allium* (onion, garlic, leek). Leek, known for its fast-growing, straight, green stalk, could serve as a metaphor and symbol of increase, growth of strength and vitality. All plants of this genus are useful and sometimes vital for humans. |
| **ehwaz** | "horse" | As a word-formula could personify change, transformative power. The corresponding Elder Futhark rune is the symbol of the Horse, Sleipnir, and the vital force of the horse in the horse/rider relationship (per K. Meadows). |
| **lathu** | "incantation" | Related to English verb "to load" — may be interpreted dynamically as the "loading" of that very "supernatural power" into an object. Has direct connection to verbal Scandinavian magic — incantation formulas spoken aloud (galdrar). |
| **auja** | "luck, good fortune" | Related to *hailagaz* ("holy"), meaning "filled with divine power" — hence one meaning being "luck." |
| **ota** | "terror, dread" | From Old Norse *ohtan* (horror, fear, dread), related to Old Icelandic *ægi-* in the name of the magical "Helm of Terror" — *Ægishjalmr*. |
| **rûno** | "rune" (possibly) | Possibly a word-formula itself. Evidence: the fibula from Freilaubersheim bears *Boso wraet rûna* — "Boso carved a rune" — in the **singular**. Other examples show "rune" was used collectively meaning "secret knowledge" or "magical incantation." |

These word-formulas have been found on hundreds of archaeological artifacts — from fibulae and bracteates to knives and spears. They were apparently intended to endow the object with the property denoted by the specific formula. Since no historical sources explain the meanings of these words, we can only hypothesize that they either:

1. Had meanings that were obvious and self-evident to the absolute majority, or
2. Represented encrypted formulas, like band-runes or staves, possibly serving as archetypes

### Alu — Deep Analysis

The word *alu* derives from an Indo-European concept denoting supernatural force or magic (per Thorsson). Linguistically it is cognate with the Hittite verb *alwanzahh* meaning "to enchant." One theory suggests the meaning transferred over time to the sacred, inspiration-bearing drink used in sacrificial and magical rites by Germanic peoples (hence the secondary translation "beer").

### Lathu and Rûno — Verbal Magic Connection

The words *rûno* and *lathu* should be considered together. Both apparently have direct relevance to verbal Scandinavian magic. These are incantation formulas spoken aloud — the practice called galdr (*galdrar*). The word *lathu* is related to the English verb "to load" and can be interpreted dynamically as the "loading" of supernatural power into an object.

### Ota — The Helm of Terror Connection

The word-formula *ota* derives from the Old Norse word *ohtan* (horror, fear, dread), which is related to Old Icelandic *ægi-* in the name of the magical **Helm of Terror** — *Ægishjalmr*. This connects the word-formula directly to one of the most powerful protective and terrifying symbols in Norse magic, the Helm of Awe/Terror that Fafnir used to protect his hoard.

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## 3. The Futhark as Incantatory Formula

Perhaps the most common type of incantatory runic formula is the complete or abbreviated Futhark. Such inscriptions were widespread both in the Viking Age and the Late Middle Ages. In some rare cases it can be assumed that the Futhark was carved for educational purposes or simply for the eril's practice.

However, many Scandinavian scholars agree that carving the Futhark had magical functions. The symbolism of the runic row is at least twofold:

1. **A catalog of essential concepts** — An obvious analogy with Slavic *bukvitsa* where letters (Az, Buki, Vedi) had archetypal values, as did Egyptian hieroglyphic writing
2. **A special established order** — The aett-theory of arrangement

Thus the Futhark can serve as a **symbol of the ordering of all that exists**, concealing a global life-affirming symbolism. The introduction of order (cosmic, natural, psychic) into a specific environment (subjective or objective) is a widespread motive for the application of magic among all ancient peoples.

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## 4. Untranslatable Words (Непереводимые слова)

If the Futhark symbolizes order, it is logical to assume that the so-called "meaningless inscriptions" symbolize chaos, or an unnatural order. In Scandinavian studies, "runic formulas" often refer to sequences of signs that appear random, unpronounceable, or do not form meaningful words or expressions.

Specimens of this type are especially frequent on fibulae. Also common on fibulae are sequences that are quite pronounceable but resemble no word from the everyday vocabulary of Germanic and Scandinavian peoples. Thorsson suggests these "words" may be representatives of **"the language of the gods"** — a supernatural language received directly from another world (Asgard?).

The most well-known of such words:

| Formula | Notes |
|---------|-------|
| **luwatuwa** | — |
| **suhura-susi** | — |
| **anoana** | — |
| **salusalu** | — |
| **foslau** | — |
| **suf-fus** | — |

It is possible that these are rare relics of a (possibly secret) language spoken by Odin and his followers — a language whose key must be found again. Presumably, seidhr practitioners (*seiðmenn*) used precisely these "unpronounceable" formulas during their rituals.

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## 5. Runic Ideograms (Идеографические руны)

In theory, any single sign of the Futhark can be considered an ideographic rune when it conveys not a sound but a logograph — a separate morpheme or even a word. The question is complicated by the fact that in accordance with skaldic tradition, words were often replaced by metaphors — **kennings** and **heiti**. Individual runes were apparently treated the same way.

There exist specific types of **galdrastaves** originally derived from bound runes (runes superimposed on one another), often heavily stylized. Such signs are found, for example, on:
- The **Sievever bracteate**
- The **Ring of Pietroassa** (Petrossa ring)
- The **Gummarp stone**
- The **Kvinneby amulet**

The use of such ideographic runes may have represented a special kind of encoding of secret meanings to make them harder for the "uninitiated" to understand. However, some researchers (e.g., Thorsson) believe the motive for concealment was not to make the text more confusing for other people — very few of the inscriptions, especially the oldest, were ever intended for "reading." According to Thorsson, the idea was to make the text **more accessible and natural precisely for the supernatural world and the forces inhabiting it**.

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## 6. Numerical Formulas (Числовые формулы)

Runes did denote numbers (as letters of the first alphabets did in virtually all ancient languages) and could well have been used as numbers in rituals. For example, **Odin's number was three**, because the third day of the week — Wednesday — was dedicated to him.

This is a vast subject with much modern speculation in the sphere of numerology, which itself as a established system appeared relatively recently, though its beginnings are indeed known from Early Hermeticism.

The numerical formulas section has been **expanded into a comprehensive reference** covering the complete system of runic numerology. For the full treatment, see [rune-numerology.md](rune-numerology.md), which includes:

- **Position-value system**: The standard 1–24 numbering of the Elder Futhark (plus 25–33 for Northumbrian additions), aett sums, and numerological structure (1st aett = 36 → 9; full Futhark = 300 → 3)
- **The Uthark system**: Agrell's reordered numerology (1932) — Fehu at position 0, Ansuz at Odin's number 3, Nauthiz at the sacred number 9; Karlsson's *Nightside of the Runes* development
- **Sacred numbers**: 3 (Odin's triad), 9 (the mythical number of the Germanic tribes per Simek), 8 (cosmic order/Sleipnir), 24 (complete Futhark), 27 (lunar power), 16 (Younger Futhark), 19 (Metonic cycle), 72 (hyper-magnification)
- **Numerical formulas in inscriptions**: The Sigtuna amulet's "three Thurs, nine Need" formula; rune stacking on the Lindholm amulet (8× Ansuz, 3× Algiz, 3× Tiwaz); the Kylver Stone's 6-branch Tiwaz
- **The Sigrdrífumál prescriptions**: Eight categories of runes with the only explicit numerical instruction being "name Týr twice" (tysvar Tý)
- **Deity-number correspondences**: Odin (3, 9), Thor (3, 9), Týr (2, 3), Heimdall (9), the Norns (3, 9)
- **Runic cipher systems**: Aett-and-position encoding (branch/twig runes, tent runes, Isruna); the Rök Stone's dual cipher
- **Positional numerology**: Cross-aett correspondences (e.g., Position 1 = Fehu-Hagalaz-Tiwaz = raw primal force); position 9 as magical threshold
- **Sklyarova's method**: The "Absorption" technique (Метод Поглощения Футарка), Rune Mandalas, the fifth element (Time), numerological codes for events
- **Practical runic numerology**: Name calculation, formula verification, numerological reduction table (1–9 with runic meanings), and important caveats about the modern reconstruction status of runic gematria

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## 7. Self-Identification of Erils (Самоидентификация эрилей)

Given the deep mythologism of Old Norse society, it seems obvious that the eril, when carving the formula *ek erilaz fâhidô rûnô* ("I, the eril, colored the rune"), was not simply leaving a kind of graffiti (though these processes may have much in common). Eril formulas quite likely carried a magical subtext — the rune master was performing a ritual action by carving runes.

It is quite possible that with eril formulas we are dealing with the remains of only one part of a complex multi-component ritual. The formula could have given power to a ceremony performed simultaneously with its inscription, or it could have acted on its own. This version seems logical in light of the fact that **rune masters often called themselves by magical names that coincide with the sacred names of Odin**.

### The Järsberg Stone

A striking example — the stone from **Järsberg** in central Sweden bears the inscription:

> *ek erilaz rûnoz wrotu. Ûbaz haite, Hrabanaz haite*

Translation: "I, the eril, carved the runes. I am called the Malicious One, I am called the Raven."

This stone, not associated with any burial, may represent part of a ritual stone structure. The names **Ûbaz** and **Hrabanaz** are frequently used in skaldic texts precisely for **Odin**.

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## Case Study: The Copper Amulet from Sigtuna

This artifact is examined separately to illustrate the use of incantatory formulas by Scandinavian erils and to reconstruct the image of the rune master.

**Provenance:** Found near the town of Sigtuna, Sweden. Dated to 1050–1100 CE.

**Translation of the inscription:** "Arise and depart under favorable stars! Confound this [curse], [magical] mist! Destroy this [curse], [solar] light! I say: three [runes] Thurs, nine [runes] Need. I conjure as the keeper of the sanctuary."

### Analysis: What Makes This Eril a "Titled Master"

The author of this inscription was clearly an eril in the sacred sense — not merely a runewriter. The analysis reveals the following competencies:

1. **Mastery of runic literacy ("runes of speech")** — The author writes not "Ragnar was here" but a complete incantatory text.

2. **Knowledge of rare rune variants** — In addition to standard "speech runes," the master was familiar with the rarer variety of Swedish "staffless" runes (*stavlösa runor*), using them for the final sentence (*uiur nank*).

3. **High-level runic writing** — The abundance of bound runes (band-runes, ligatures) indicates expert-level skill. While band-runes are often considered a space-saving measure (critical when carving stone), here space was clearly sufficient — the master used ligatures apparently out of habit.

4. **Poetic composition** — The incantation is recorded not in prose but in **alliterative verse**. Virtually all surviving ancient Germanic and Old Norse incantations have poetic form.

5. **Knowledge of runic ciphers** — In the word "nine" (*niu*), the runes "n" and "u" are encoded using a three-part cipher. Additionally, the introduction *ik ak uk* may also be either a cipher or a specific "word of power" — possibly a word-formula (per the classification above), strongly resembling the *kukuku* and *kikiki* inscriptions found on many artifacts.

6. **Familiarity with alliterative formulas** — The line "three Thurs-runes, nine Need-runes" represents a type of runic incantation definable as an "alliterative formula." Examples of such formulas appear in other inscriptions as well.

### Technical Execution

The inscription was applied to copper rather carelessly — apparently someone simply took a plate and scratched runes onto it with a sharp object (knife, nail), with no concern for aesthetics. This suggests the carver was not the same specialist who cast the amulet itself.

### The Eril's Profile

This analysis vividly demonstrates that the Old Norse eril is not merely someone who possesses transcendental knowledge and knows how to apply it. At minimum, this is a person who is:

- **Literate** — freely proficient in multiple types of runic writing
- **Capable of using** band-runes and runic ciphers when necessary
- **Not devoid of poetic gift** — familiar with specialized vocabulary and poetic meters
- **Skilled in specific incantatory writing** — including alliterative formulas

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## Examples in Danish Runes (c. 800–900 CE)

| Runes | Word | Meaning |
|-------|------|---------|
| ᚴᚢᚾᚢᚴᛦ | konungr | King |
| ᛏᚱᚢᛏᛁᚴ | dróttning | Queen/Lady |
| ᚠᛅᚦᚢᚱ | faðir | Father |
| ᛘᚢᚦᚢᚱ | móðir | Mother |
| ᛏᚢᛏᛁᚱ | dóttir | Daughter |
| ᛒᛁᚢᚱᚾ | bjǫrn | Bear |
| ᚢᛚᚠᛦ | ulfr | Wolf |

### Names

| Runes | Name |
|-------|------|
| ᚴᚢᚱᛘᛦ | Gorm |
| ᚴᛁᛏᛁᛚ | Ketill |
| ᛁᚴᛁ | Ingi |
| ᚠᚱᛁᚢᛊᛏᛅᛁᚾ | Freystein |
| ᚦᚢᚱᚢᛁ | Þorve |
| ᚴᚢᚱᚦᛦ | Gyrðr |

### Incantatory Phrases in Danish Runes

| Runes | Transliteration | Translation |
|-------|----------------|-------------|
| ᚦᚢᚱ᛬ᚢᛁᚴᛁ᛬ᚦᛅᛋᛁ᛬ᚱᚢᚾᛅᛦ | Þórr vígi þasar rúnar! | May Thor consecrate these runes! |
| ᚠᛅᚴᛁ᛬ᛊᚴᛅᚦᛁ᛬ᚢᛅ | Fári skathi øva! | Woe to the destroyer (of the monument)! |
| ᛒᛁᚦ᛬ᛁᚴ᛬ᚬᛚ᛬ᚴᚢᚦ᛬ᛏᚢᚴᛅ | Bið ek allra góða taka | I ask the help of all good gods |
| ᛚᚬᛏᛅᚾᛏᛅᛦ᛬ᚼᛁᛅᛚᛒᛁ᛬ᛘᛁᚱ | Látandar hjálpi mér | May the earth spirits help me! |

---

## Cross-Reference with Runic Galdr

This reference on inscribed incantatory formulas naturally complements the vocal galdr system in [runic-galdr.md](runic-galdr.md):

- **Galdr** = the *spoken/sung* dimension of runic magic (sound keys, chanting, Drapa/Nid/Manseg)
- **Incantatory formulas** = the *inscribed/carved* dimension (word-formulas, Futhark-as-spell, ideograms, ciphers)
- Both dimensions are mutually complementary — the eril's practice combines vocalization with inscription
- The Sigtuna amulet demonstrates both: the text is an alliterative verse (vocal dimension) carved with band-runes and ciphers (inscribed dimension)
- Word-formulas like *alu* and *lathu* bridge both worlds — *lathu* literally means the "loading" of power through utterance into an inscribed object

---

## Sources

- Lafty / Velya forum (t10798) — Classification of runic incantations, Sigtuna amulet analysis
- Эдред Торссон (Edred Thorsson) — *Futhark* and *Runelore* (Руническое учение) — analysis of alu, word-formulas, ideographic runes, language of the gods
- К. Джанг (K. Jung) — Analysis of alu and other formula symbolism
- К. Медоуз (Kenneth Meadows) — Ehwaz interpretation
- Г. Ремли — *Живые мертвецы в норвежской и кельтской литературе* (Living Dead in Norwegian and Celtic Literature)
- Björketorp and Stentoften stones (c. 650 CE) — Curse formulas
- Järsberg stone — Eril self-identification as Odin
- Sigtuna copper amulet (1050–1100 CE) — Multi-competency eril analysis
- runarium — Danish rune examples