For :
#Aettir, the Elder Futhark's families and their god's #Chair
One notes the assocation of the god / goddess assigened to the aett with spelling of its first letter's name.
At this time I have no (what I would call) root sources identifed for the practice of breaking the Elder Futhark into Aettir and assiging gods / goddess to them.
Some identify the god of the second Aett as Hagal.
Hagal The tutor of Helgi. Also commonly identified as Hagal.
Helgi
Norse - Son of Belé. Brother of Halfdan and Ingeborg.
Ref. http://www.mythologydictionary.com/
Others say nothingis know about god Hagal.
The second Aett is assigned to Heimdall by D. Jason Cooper in Esoteric Rune Magic (1994) See write up below.
--------------------------------
Ref.
http://www.sunnyway.com/runes/aettir.html
© 1994, D. Jason Cooper, Esoteric Rune Magic, pp. 48-63
There are three aettir (aett is singular, aettir is plural) of the Elder Futhark.
This fact has often been mentioned In both occult and academic books on
the runes, but no one has bothered to wonder what this division means.
The Enochian alphabet has no similar division; its only internal structure is
its alphabetic order and numerology. The Hebrew alphabet has both these
divisions and the division between single, double, and mother letters..
Perhaps this is why when the runes regained popularity the existence of
the aettir did not excite much attention. Indeed, the only mention of their
use was as the basis of ciphers such as the twig runes or tent runes.
Additionally the aettir form the basis for runic numerology, a sophisticated
subject in its own right.
But the aettir, on examination, create a careful division of the runes. This
system has several implications for the magical use of the runes. The
aettir not only imply an initiatory structure, each aett being one degree in a
three-degree system, but they seem to reflect the age-old division of Aryan
tribal society: nurturer, warrior, and priest/king. This theory of the division
of Aryan societies, by the way, is not an occult theory, but an academic
one associated most closely with G. Dumezil.
In its simplest form, the theory is as follows. When the Aryan tribes swept
from the steppes, they brought with them a society already divided into
three groupings...
These groupings affected the different Aryan societies in a variety of
ways. in India the divisions multiplied, became more fixed, and were
transformed into the caste system. In Iran, too, the caste developed but
was much less complicated and rigid, and eventually atrophied into merely
two divisions: priest/king and everybody else. These divisions apparently
explain a wide variety of phenomena. For example, in early Rome there
were priesthoods called flamens. G. Dumezil believed the Latin flamen to
be a corruption of "Brahman."
Furthermore, there were three major and twelve minor such priesthoodspriesthood
here being an office held by an individual. The three major
priesthoods were dedicated to the gods Quiurnus, Mars, and Jupiter.
Dumezil saw these as reflecting the nurturer, warrior, and priest/king
respectively.
Similarly, medieval society with its division of people - "those who work,
those who pray, and those who fight"- reflected the same ancient
traditions. Dumezil saw the same division in Germanic society. We should
not think Dumezil's ideas have been universally accepted...
What Dumezil has done, however, is trace structures of society to their
common origin. Where we find the structure remaining in society we can
expect it to exist in its institutions. This is certainly the case with the
Germanic tribes.
The divisions Dumezil noted were essentially those of the Germanic
pagans. They had nurturers in their farmers, women, and to an extent,
merchants. They had their warriors, the Vikings being one example, and
their priest/kings. Many royal houses traced their ancestry back to one of
the gods. In the pagan era all royalty had divine sanction.
These divisions are reflected in the aettir of the runes in different ways. If
you look carefully, you may notice some overlap in the duties of the runes.
Each aett has its complement of functions and its own character.
The first aett is Freyja's, the aett of the nurturer: the mother, the farmer,
and the merchant. It is also the aettir of the first degree and shows this in
its structure. The runes set three pairs of opposites which are fairly typical
of the kind of test/choice early students face in initiatory training.
Take the first two letters: feoh and ur. These are domesticated and wild
oxen, respectively. The similarity is obvious, since both deal with cattle.
The distinction is between the social, domesticated, and responsible on
one hand and the wild, untamed nature on the other.
Do not assume that feoh is good and ur is bad. The task of the student is
as much to get away from his or her own conventional ways of thinking as
to learn the methods of magic. On the other hand, the student must often
face parts of him or her-self he or she hoped never to face again: the
student must learn to capture and tame the wild side of his or her own
psyche.
The second pair, thorn and os, is even easier to see as a dichotomy, since
it admits no ambiguity. It is all demons, especially the one called thorn,
versus all gods, especially Odin. In other words, the student has to choose
the gods with every fiber of his or her being.
To choose the gods only because it is expected is not good enough. The
student has to see the reality of the choice, and make it using all the
factors of him or herself unleashed (the lesson of feoh and ur).
The third pair, rad and ken, complete the simple opposites in his aettir.
They are the otherworld and the journey to the land of the dead on one
hand, the light of the torch on the other.
With this pair we seem to have an image of a two-part initiation. On the
physical level we have a person in a cave (rad) who has been subject to
sensory deprivation (darkness) being brought the light (ken) before being
brought out of the cave as if reborn.
Psychologically, we have a typical shamanic ride into the otherworld on a
cart or an animal (rad). There the shaman uses his or her harnessed
magical powers (ken) as a guide, conducts the journey safely, and returns.
Note that initiations in caves were common in both Germanic and Celtic
cultures. In the case of the Germanic tribes, torches were a symbol of
magical power. Even today torch light parades, a tradition started by the
pagans, take place.
The final two runes are gyfu and wunjo. Gyfu is the gift, the exchange;
wynn, the glory. In the light of previous pairs it would seem the parallel
here is that in return for the gift the student receives the glory, which in this
case means wisdom.
The sacrifices the student has made (and a last such sacrifice may be
indicated by the rune gyfu) yield the wisdom of wynn. The student has
passed the degree of the nurturer (Freyja) and it ready to undergo the tests
of the warrior, Heimdall.
Heimdall is sometimes thought of as a god of silence, which might seem
like priestly meditation to some. I believe he, in conjunction with Loki,
forms a special description of the world. Loki is the bound giant whose
fingers eat away at coastlines.
Loki is a shapeshifter, as dunes change shape. He steals, as erosion steals
topsoil or land. Yet he brings the gods their greatest treasures (usually of
gold), as erosion reveals alluvial gold or other items.
Heimdall is the watcher against this. He is associated with goats because
they live on the cliffs identified with him. He is identified with sea cliffs
because they are seen as Heimdall watching for Loki's arrival. His horn is
the waves crashing against the surf, the sound heard throughout the nine
worlds.
He is associated with the land, in that Heimdall refers to the land just as
do the names Vanaheim and Svartalfheim. Similarly, Freyja is called
Merdall, which is the sea equivalent of Heimdall. But Heimdall himself was
born of the sea, as land is often thought (correctly, geologically speaking)
to be born of the sea.
In essence, Heimdall is a warrior. Ever-watchful, he struggles against
overwhelming odds, showing unending courage in his watchfulness.
His aett begins with hoel. It is winter, ice, and the season of cold. In this we
again have the dichotomy of Loki and Heimdall.
Winter is a season in which people spend long months indoors. Pranks
and mischief become common and can go too far. This was the sort of
thing against which Heimdall, watchful and patient, was to stand.
The second rune is nyd, necessity. Long periods of enforced rest, even
boredom, can lead one past the obvious. The usual mechanisms of
personality break down and the individual reaches for something inside
him or herself. He or she finds sources of power beyond his or her dreams.
When such things occur, and they do occur in several societies, they are
described in terms of combat or in relation to a warrior. It is interesting to
note here that Freyja's aett starts with safety and moves to danger, while
Heimdall's aett starts with danger and moves to its resolution.
The next two runes of Heimdall seem to repeat the relationship of the first
two: isa (spear or ice) and ger (the year, especially the harvest). Naturally
Isa (as ice) parallels hoel, and ger (harvest with the implication of winter
stores) parallels nyd.
If so, this implies the application of the power of nyd, in turn made
necessary by hoel. Defense of the food stores against the enemy, human
or natural, is part of this. But there is another dichotomy represented here.
Isa is the barren time of winter. Ger is the fruitfulness of the harvest. In
this the warrior reaches into his or her lowermost depths to find the
wellspring of personal strength, a strength which exists almost by natural
law.
The runes go through boredom and find necessity. They go rough
barrenness and find fruitfulness. One would expect a third such division,
yet the next two runes do not provide it.
Both eoh and poerdh deal with restriction. Eoh is natural restriction, and
might be compared to the literal meaning of the Latin prohibit, which
means "for life." Poerdh is the funeral mound and its entrance. It is death
not in the mold of rad, a crossable state, but it is death as a warrior finds
it--an impenetrable barrier; a final limit.
The last two runes are also similar in direction, but on different scales.
That is, eolh is protection while sighel is the sun salvation and protection.
Restriction is matched with protection and death is matched with
salvation. In this poerdh is not an absolute barrier; any breach of that
barrier exists only through a higher power. Sighel, as the sun, transcends
death. It is not the warrior who digs permanently deeper into him or herself
to eventually overcome even death: for this he or she requires outside aid.
With that in mind, we turn to the third aettir.
Tir, in his original form of Tyr, was the head of the Germanic pantheon. His
name comes from the same source as Jupiter (originally Deus Pitar) and
Zeus. He was a sky god whose worship went back at least to the Bronze
Age; we have carvings which show a one-handed figure who is taken to be
a god.
It is possible that his ancestry is much older than this. The rough outline of
the Germanic mythic universe, a column or tree holding up a skull which is
the sky, seems to go back to the days of the Neanderthal. In a Neanderthal
cave, a stick on which rests a skull has been found. Surrounding the stick
is a ring of stones. The stick relates to Yggdrasil, the world tree; the skull is
the skull that is the sky. The stones can be compared to the Midgard
serpent. The parallels are too close to ignore.
The first rune of the aettir is tir, a complex rune that is not only its god's
initial but also a version of his name. It is a rune that represents victory
and protection and is a symbol of cosmic justice.
We in the modern world forget that among ancient tribes war was seen as
a test, and the gods gave victory to those who were most deserving. Those
who deserved victory were those who displayed the martial virtues of
courage and order. When the technology of weapons was usually equal,
this was not an illogical stance to take.
The rune tir was the promise of such a victory. But it can also be seen as
the priest/king's dispensing of justice. The priest/king must see clearly
what is right and where something has gone wrong, which leads to the
next rune.
Moral value in peace and war is perhaps ensured by the rune boerc. Boerc
stands for atonement.
Where victory in war is considered a moral victory it becomes imperative
that the members of the army not have pollution in their souls. This was as
true of the Germanic pagans as Cromwell's New Model Army-and in both
cases seems to have been a concern only until it was time to sack the
town. The duty of the priests was to ensure that atonement.
In times of peace, the priests or rulers had a similar duty of atonement
politically and personally. It was assumed that there was, on a social and
personal level, a natural state of health and smooth functioning. When
something went wrong it was because of an imbalance or a pollution. In
any of these cases an atonement was necessary to restore health.
The third rune of the aett is ehwis, which represents the twin gods, the
Aclis. Only three runes specifically refer to a deity. os in the first aettir is
any god, though it is sometimes taken as Odin specifically. In the third aett
are tir and ehwis: cosmic justice and the gods who help people,
respectively.
The Aclis seem to have been very close to the human race, even if they did
not have a large formal cult. Their tendency to be the originators of various
royal houses shows this. In an aett of the priest/king we would have to
have some reference to the functions of the office and the gods as
overseers of this. The notion of the divine king given special powers would
last until the time of Charles I.
The atonement necessary was often a punishment. Sentencing was not to
reform someone, but to provide atonement, which itself was thought to
provide the basis for rehabilitation.
Ehwis is the rune of calling on divine aid, but also of strengthening the
bonds of society. The atonement that was required made certain everyone
reaffirmed the social norms.
The next rune is manu, which is the human being. It represents the race or
the individual. So from cosmic justice or victory in war we devolve to
atonement, the Aclis, and the race or the individual. Throughout we move
from the most distant to the closest to us. The simple dichotomies of
Freyja are not seen here. Here are functions of priesthood and rule, though
more the former than the latter. The next four runes change this
relationship.
Lagu as the sea, ing as the people, and odel as the property is almost a
thumbnail sketch of Germanic society. Furthermore, if we start with manu
we have the individual who is splashed with water at birth (lagu), becomes
one of the people (ing), and inherits property (odel).
In these last runes, though the priestly function is still described, rulership
comes to the fore. The result is the last rune, doerg. This is light, shining
day, salvation; the culmination of right rulership, right life, and the final
event of initiation.
It is possible that a random collection of symbols, if they are strong
enough, will always seem to have various interconnections. But the
structure of the three aettir belies such a notion.
For a start, each of the three ends with a rune of positive nature and
successively greater scope: wynn (glory), sighel (sun), and doerg (day). It
implies the end of a course of instruction in which the student has passed
the tests and is ready to go on to the next step.
Each aett has certain runes which directly or indirectly cover similar
concepts. Each, for example, has a rune for light. In Freyja this is ken, the
torch. In Heimdall it is sighel, the sun; in tir it is doerg, the radiant day. Note
that the light is successively greater in power or covers a wider area.
Each aett has a rune referring to wealth or personal achievement. Freyja
has feoh, Heimdall nyd, and tir odel. All have a reference to the deities in
os, sighel, and tir and ehwis.
Each aett has a specific emphasis. Freyja has four runes of danger, evil, or
cost to the runecaster (ur, thorn, rad, and gyfu); Heimdall has three (hoel,
Isa, and poerdh); tir has, at most, one (lagu was sometimes the dangerous
sea).
If we examine where similarities exist in two out of three aettir there is a
much wider development. For example, only rad and poerdh deal with
death; the aett of tir has no such rune, as if priest/kings or the members of
the third degree had faced and conquered the problem.
In the same way, the aett of tir has no reference to ice or snow. Freyja has
thorn and Heimdall has both hoel and isa. Yet it is Freyja's aett which lacks
any reference to a weapon. Isa in Heimdall's aett and tir in Tir's aett both
refer to a spear. We should note that of the deities only Freyja was
associated with peace rather than war.
When we look at functions rather than images there is even more overlap.
Each aettir has at least one rune of protection, each has at least one rune
useful as a good luck charm, each has a rune useful in healing magic, and
so on.
It seems clear that there was an intended structure in these aettir; the
runes were probably taught in groups of three. But more than that, they
were taught as a degreed system. Evidence for this is in the declining
number of "negative" or "testing" runes, and the change from simple
dichotomies to a more complex and panoramic use of the runes in the
aettir.
This last point, incidentally, parallels the Tarot, where the Major Arcana
begins with dichotomies or choices and winds up with groupings of cards
showing different aspects of one principle. So in the beginning the choice
is between gutlessness and guile (Fool and Magician), the spiritual and
chaste or the sensual and sensuous (High Priestess or Empress), and
political or religious authority (Emperor or Hierophant). Later, there are
groups of cards like Star, Moon, and Sun, or Justice, Hermit, and Wheel.
But more importantly for us, the aett of a rune has some effect on its
magic. Ken is not the same as sighel or doerg, and there is more to the
difference than mere scope or scale.
The runes you choose to use, whether individually or combined, are
affected by the aett in which they belong. There is more to a choice
between ken, sighel, and doerg than scale or personal preference. There is
a greater difference between isa and tir, both involving a spear, than isa
and hoel, both involving ice or winter.
This difference or similarity becomes extremely important in runic magic:
a gift demands a gift; better not to pledge than to pledge overmuch. As I've
said before, the runes are an ecological magic. It requires from you a
necessary balance of intents, actions, and results. You need to make a
statement or sacrifice before any significant magical work.
The nature of this balance differs depending on which aett is involved.
This difference reflects the group of the society to which the rune belongs.
So feoh is wealth within Freyja's aett of the nurturer, while odel is wealth
(or property) within the terms of the priest/king. These terms are as
follows:
Freyja's aett of the nurturer is concerned with love, happiness, life, and
enjoyment.
Heimdall's aett of the warrior deals with matters of achievement, money,
victory, power, and success.
Tir's aett of the priest/king is used for matters of justice, spiritual
achievement, understanding, establishing order, atonement, and all
matters dealing with politics or rulership/authority.
When choosing a rune, then, one must look not only to its use or image,
but to the aett in which it belongs. When combining runes, the same rules
can apply.
For example, feoh is wealth in relation to personal happiness, livelihood,
and enjoyment. It is not suitable when used in magic for becoming a
millionaire because it doesn't take that much money to be happy on a
personal scale.
On the other hand, odel is wealth which also indicates one's rank in
society. Becoming a millionaire is quite germane to its function, if only
because of the change in status involved.
Neither deals with money on its own terms: it is money to get happiness or
money to establish a particular role in society. But it is Heimdall's own aett
which involves money, even though it doesn't have a rune specifically for
wealth.
This is because money, in the terms of Heimdall's aett, is a part of victory.
It is built from associations of nyd, ger, and other runes. So nyd's general
use of success includes monetary success, ger's comfort implies financial
comfort, and so on.
But the aett of the rune has its own effect. Feoh could not be used to get
enough money to dump a spouse; odel cannot be used to ensure success
for the unjust. Moreover, to use feoh one could not sacrifice personal
happiness to balance the money. What can you offer, then?
There are essentially two kinds of sacrifices suitable in runic magic: the
gift to the gods and the personal sacrifice.
The gift refers to a physical object presented to the gods. This can be left
in a sacred place (the common Greek and Roman custom), burned (akin to
Chinese funeral practices), or buried. In all cases the object is meant as
much as a votive offering as anything else: it is a declaration of your intent
rather than a quid pro quo. As a general rule, the following are good
examples of dedications for runic magic for significant goals.
Gifts related to Freyja's aett can include planting trees, choosing a bad
patch of soil and rehabilitating it, cutting flowers and placing them on an
altar, or making provisions for the poor (especially food for feoh or ur).
Small gifts such as statuary can be stored in a sacred place, buried, or
burned.
Gifts for Heimdall's aett can include weapons, coins, acts of courage,
overcoming a fear or a bad habit, or acts of reconciliation.
Tir's aett can include almost any item of the previous two aettir.
Significantly, it can also include other magical acts, such as undergoing a
special initiatory journey through the astral realms, or using a ritual to
enhance the justice of the world.
All three can include votive acts, such as lighting a candle and saying a
mantra or a prayer for the length of the burning of the candle. They can
include specific numbers or times of prayers to a particular deity
associated with the rune or runes you wish to use.
In personal sacrifice, however, there is a different rule. Whereas with
objects or actions you need items that match the character of the aett,
personal sacrifice requires the opposite. Do not sacrifice love to please
Freyja.
In other words, the sacrifice to be made must strengthen the precepts of
the aett. In the case of physical objects this is done by similarity; in the
case of personal lifestyle it is done by removing encumbrances.
So take the example of Freyja's aett: a personal sacrifice might be to
spend more time with your children, bringing greater strength to that area
of life. In return, the magic may eliminate financial or personal difficulties
elsewhere in your life. It can mean a change of personality to become a
more circumspect, caring person.
In cases of Heimdall's aett, personal sacrifice can include doing exercises
to improve physical condition (both sports and exercise originated as
preparations for war). Alternatives include shedding superfluities of life:
cleaning out all your old junk is a simple example.
Runes of Tir's aett can be supported through acts of meditation or by
becoming a calmer person. Matters of understanding and piety also form
a foundation for personal sacrifice.
Say you want more money. First, check the runes which deal most closely
with this. There are several runes which will work. There are feoh and ur in
Freyja's aett; nyd, ger, and sighel in Heimdall's; and in Tir's aett, odel.
But what is the money for? Somebody out of work may only be looking for
comfort, e.g., knowing he or she will be able to pay the rent next month.
For this person, nyd is clearly inappropriate. Ur, with its implication of
danger, is unlikely as well. This leaves odel and feoh.
Either one would be suitable. But feoh more closely approximates comfort.
Odel would be more appropriate for the money to do
something&endash;e.g., the money for college fees. Assuming we settle
on feoh, there are several gifts that might be made.
First, we can establish what we want the money for. We can restrict
ourselves in that the money will be used for comforts and necessities
rather than luxuries. If after receipt of the money there is a sudden
purchase of foreign trips and gold bullion, expect severe reversals of
fortune.
Individual gifts can be made, such as planting trees. The number of trees
can be set numerologically, or can be one tree per every hundred or
thousand dollars necessary. Or you can change your personality to
strengthen the principles of Freyja-resolving not to think depressing
thoughts for a period of three months, for example.
Let's take another example: suppose you want power. You've been at the
bottom of the stack all your life and you want your card played. You want
the chance to call your own shots in life, and don't care much whether the
power is financial, political, or even simply a nebulous belief in power. We
don't have to start with anything more than that rather vague statement to
work out the appropriate rune(s) and gifts. And in this case there are many
from which to choose.
If we're talking about a problem of not getting your share, we should look
to Tir's aett. We're dealing with a question of justice and setting things
right. The rune for that is tir.
However, if you believe a previous life, pollution, or karmic debt is at the
root of your troubles, boerc is the appropriate rune.
It may not be your pollution, but society's. The deck may be stacked
against you. In such a case you may wish to call upon divine aid, so runes
such as os or ehwis would be appropriate.
If you want money or property in proportions that make people respect
you, use odel. If, however, it is the position of respect that is most
important, you would be looking at the runes ing or isa.
And there are more general positive runes like ken, sighel, or doerg. And
runes to attack enemies who hold you back (tir), to protect you from them
(eohl), to gain preferment from those higher up (lagu and doerg), or even
to achieve success through a lifetime of right action (ger and eoh).
As you can see there are many possibilities here. In this example we would
need to narrow down exactly what is wanted and in what order. That is,
take the matter in steps and use the magic item by item to achieve what
you want.
If the odds are stacked against you, start with eohl. This is a rune of
protection in Heimdall's aett. It can be used by drawing on its strength
over time through ritual use, meditations, and the like.
The sacrifice to be made can be twofold. First, a change in lifestyle. Simply
look for points of weakness and vow to slowly shut them down. If money
is a problem, prepare to cut down on expenses and save. If you tend to get
people angry, vow to cut out that habit.
The material sacrifice can be something appropriate to Heimdall's aett or
the associated gods Magni and Modi. A small knife or a spearhead can be
engraved with the rune eohl, or eohl on one side and tir on the other. This
can be buried or stored in a sacred place. Using it as a regular knife,
however, is not a good idea. Some coins might be gifted. Wooden letteropeners
can be carved or bought and burned.
Once protection is established, you need to look at the next step. This can
be any one of several things, but we'll establish the aid of the gods. This
means the rune ehwis.
This is in Tir's aett, so the sacrifice here could easily be a series of
projections into the rune. Time spent watching a candle flame while
silently carving and coloring the rune over and over could be another act of
sacrifice. Time spent in self- improvement, to be worthy of the help of the
twin gods, can be an important form of sacrifice.
With the aid of the Aclis through the rune ehwis, you would need to choose
a third rune. The choice could be nyd to achieve the goal, or tir to
strengthen oneself. It is possible that the magic of the first two runes will
choose the third for you. This may come by some coincidence, through
inspiration, or in a dream. But the process should be clear.
At each stage another rune is chosen to overcome the problems at hand
so that you can go a step further with your program. But when choosing
multiple runes, particularly when they are to be used at the same time, the
aettir have one more role to play.
It is common to combine runes to achieve a particular magical effect.
Combining runes into a monogram was a common practice, one that
continues today.
Suppose you want to combine the powers of nyd and ken, for example.
These runes deal with harnessing and unleashing power; certainly an
advantageous combination for, say, an athlete. But ken is in Freyja's aett
and nyd is in Heimdall's. Does this cause problems?
Not really, but their combined strength may only be more precise and not
actually twice as powerful than either rune separately. This is a case
where two plus two, because of inefficiencies, may only make three, if
even that much.
To maintain strength you must be aware of the aettir and the type of
sacrifice involved in each. In this case Freyja is for the love of the sport,
and nyd is for success and victory. The runes must be combined in such a
way that ken makes you do your best, and nyd makes your best good
enough to win.
It doesn't take two sacrifices for these runes. Better to have one
overlapped sacrifice in the form of concentration on the combined pair.
You must invest energy to achieve the desired results.
Only then, to seal the power, do you make a physical sacrifice. This can be
as small as burning a candle or drinking an oath to the action.
We'll be examining this in more detail in the chapter on combining runes.
But there are some rules we should remember when dealing with the aettir
and choosing runes from them.
First, the functions of the runes in the aettir parallel each other, but those
in successive aettir are more powerful and more general in purpose. So
the success of nyd is more general than that of feoh. Where Freyja's aett
has thorn the ice demon, Heimdall's has ice and winter, and tir's simply
has atonement.
Second, when combining runes do not simply pile up the runes of a whole
aett or combine runes of the same function from each of the aettir. Some
of the runes in the same aett counter each other, and parallel runes in
different aettir do not always reinforce each other. So though os and ehwis
can combine well, feoh and odel generally do not.
Third, do not combine dark runes or runes of danger. Thorn and hoel mix
about as well as alcohol and gunpowder. There are some unavoidable
exceptions in which the more difficult runes are mixed, but until you have
experience, avoid them.
Fourth, when combining runes establish a key rune which will determine
the "home" aett.
That being said, we will turn our attention back to the individual runes. We
will need to learn them through meditation in order to draw from them the
maximum magical value.
Cooper, D. Jason: Esoteric Rune Magic, St Paul: Llewellyn Publications, 1994, ISBN:1-56718-174-0
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