Another form of magic is the laying of magic runes. Spells are performed using certain rune formations. The spells are usually in the realm of spirit conjuration, elemental magic or shamanism. Runelayers and rangers are masters of this type of magic.
The runes are used, for example, in the lot oracle of the Nur'Tuk or in the rituals of the Mogowar barbarians. Wooden sticks labelled with runes, so-called beech sticks (hence the Asgal word letter), are scattered on a white cloth. Some tribes also use small round discs that are elaborately decorated with the respective rune. Three of these sticks are picked up at random and interpreted. This is done three times in succession and the interpretation is usually given in metric form (in an alliterative saying), taking into account the rune names and their meaning.
The use of runes to cast spells is particularly well documented in the north of Tirakan. There are magic runes for specific purposes, such as sieve runes, beer runes, mountain runes (to aid childbirth), sea runes (to protect ships), reder runes (to speak wisely), loosener runes (for captivity), runes to cast (blunt) swords and the like.
Cultural differences
The differences between the tribes are very small, for example the Nur'Tuk use an O instead of an A. In some cases, the actual runes differ slightly, but as confirmed by a Mogowar shaman, understanding between the systems is perfectly possible among the rune-layers.
The Thoranian magic historian Stephan von Blumen reports in his standard work "Rune Magic of the Tirakan Tribes in the Year 200": "And it happens regularly every four years that all rune-layers of every culture, whether barbarian or other tribalist, and even some who belong more to the civilisational branch of the peoples of Tirakan, take part in the great Wurk Shub. This peculiar word refers to a three-day meeting of rune-layers at which the nature of the rune is discussed and explored in depth in an almost academic manner."
In Hadewald and Yavon, rune-laying experienced a boom from the 6th century onwards. Due to the now deadlocked situation and the usurpation of Yadosia by dark forces, the cards of the soothsayers originating from Yadosia were partially replaced by the runes of the barbarians, as these were considered more "original and pure" by the nationalist forces of these countries. In addition to the resentment against the "onion eaters" (Thoranian term of abuse for Yadosians), transfiguring and romanticising thoughts also played a role in this movement, linking it to ancient times long past. In the meantime (note: from the 7th century onwards) it is also considered fashionable in many salons in the metropolises of Tirakan to pass the time by laying runes.
Mythological origins
The Nur'Tuk have a legend deeply rooted in their culture which explains the origin of the runes. Their cultural hero Nur, whom some religious scholars consider to be an avatar, i.e. an embodiment of Algor (even though nothing is known of Algor's tendency to be unclothed as reported by Nur) is said to have received the runes. Here is a short text excerpt, again from the masterpiece by Stephan von Blumen:
"And it came to pass that Nur wandered through the steppe. He hunted the primeval stag he had been on the trail of for aeons. He had already been on the trail of this animal for seven moons and was driven only by the will to hunt. In the morning he rose from his camp, followed the tracks of the sacred animal throughout the day, and in the evening, when he was exhausted, he fell into the dark camp on the steppe floor. But on the 7th day of the 7th moon, the trail was fresher than the many days before. Nur crept quietly to a spring in a small grove in the steppe.
There he saw the stag. There was only a spear's throw between him and the messenger of the Gods. But as he hollowed out to make the deadly throw, the stag stared him in the face. Between its antlers was the sign of the sun, the glowing, all-bright orb. Only he was stunned with awe. And at that moment, the stag spoke: "Hail to you! Greetings to Nur. You who have followed me longer than any other brave warrior of any other clan. You are truly like me. Free, you leap through the steppes in search of food. Unbound, you are like me. We are one. And if you must take my life, then I will harbour no abomination, for only you are worthy of being kept alive by me. We depend on each other."
Only he was confused. A stag was talking to him? How could that be? And the majestic animal seemed to know him! Nur put his spear aside and approached the stag. "Hail to thee, O father stag!" he said and continued, "You seem to know me? And I have the feeling I know you.". The stag replied, "Yes, I know you. Because you are me. Through me you will find knowledge of who you are. Kill me!". But this idea was not appealing. Because this animal was not an animal, it was a spirit of nature. Or even a god? "Throw the spear," demanded the stag. "But I can't now that I know you are a sentient and intelligent being!" Nur interjected.
"This is the way of things. To be hunted and to hunt. I am you. I am your victim. And in doing so, you have become your own victim. What more can you ask than for a man to sacrifice himself?" replied the stag. Only thought about it. With a heavy heart, he picked up his hunting spear, took aim and killed the stag. Not a sound came from its throat. Overwhelmed by the experience, Nur went to the now dead animal and cut it up. He thanked the deer and took the animal's brain in ritual consciousness, as was often the custom of hunters. Only a short time after he did this, the secret of the runes was revealed to him in a dream by this stag and he taught it to those he deemed worthy.".
It is interesting in this context that the Mogowar also tell an almost similar story about the origin of the runes. The only difference is that Nur M'Wharar is replaced by the First Shaman of the people, who hunts a steppe dog.
Runic magic in application
1. Divination
The best-known application of runes is divination, i.e. looking into the past, future and present. Depending on the cultural background, a shaman, priest or magician throws several rune sticks or rune stones onto a cloth. The seer, who is in a trance, is then given an answer to his question through the runes. This answer is usually ambiguous and is recited in short verses. What the questioner then makes of this answer is up to him as the future is not completely written because Humans and other creators of culture possess something very important, the chaotic moment of free will.
2. Blessing and curse
This field is very wide-ranging. Runes can be applied to a sword to increase its sharpness and hardness. The opposite can also be achieved, although this ritual, known as "blunting", is not very popular due to its insidious nature. But not only weapons in the true sense of the word are suitable for such purposes. Everyday tools are also blessed with runes by the peoples who are snootily referred to as barbarians by the so-called civilisations. Thus a blacksmith will bless his hammer with the appropriate rune (a parallel to the hammer blessing of some dwarven peoples), a farmer his plough and a hunter his spear and arrows. In contrast to many other applications, this use of runes is a practice that is also used by the "profane".
This chapter also includes the body painting of some tribes. Often the actual runes are barely recognisable in the patterns, but the knowledgeable person can guess them and thus deduce their function. These runes are often arranged in a geometric pattern. When they are less complex, these patterns are known as binder runes; when they become more complex, their similarity to the sigils known in Hermeticism, but also in black and white magic, is more than obvious. Many magic historians and magic theorists even see these as the origin of sigil magic, which is regarded as the basis for the recording of many spells of many schools.
3. Healing
Closely related to blessing but a special sub-area which is taught and practised by many healers of the tribes. Runes are used to strengthen the healing powers and consciousness of the patient in the case of serious births, illnesses and injuries. This technique is not only used for Humans and other cultural beings, but also for animals. Although runes are also phonetic symbols like the other letter systems, the individual runes also have an actual meaning. For example, the rune that corresponds to the Asgal "F", the so-called Fehu, is also the word for cattle. In a blessing, this could stand for fertility, and in a healing, of course, it could be used for the birth of both Humans and cattle.
4. Elemental powers
The five elements have their equivalent in the runes. It is therefore possible for an experienced rune mage to read them through the runes, but also to influence them. The rune mages of the Nur'Tuk of the Asa tribe are best known in this respect. They are a nomadic people living on the rivers and lakes of their homeland and always have rune mages in their ranks who are able to influence the elements of water and wind or at least recognise their intentions, which often makes their lives easier.
5. Mixed forms
The world of runes is not as structured as it seems, even in this list. The runes are not tools, they ARE. They embody the powers inherent in all things, including Titans, Gods and even Traitors and Demons. They are an image of the universe. A level of abstraction which is drawn into the respective reality of the user and thus produces its effects. A runic practitioner can therefore develop new forms himself if he relies on the runes and on himself. The boundaries are limitless. In circles of magic theorists, many masters have long since abandoned the barbaric and archaic reputation of runic magic and study it with interest. But the runes are always a double-edged sword, as the old song of Nur says: "What will you find if you question the runes, the high saints who created Titans, who wrote shamans? That nothing is better than silence!"