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To:, "Volmarr Wyrd" From: "Ingeborg S. Nordén" Subject: Othala article for my rune book Date: Thu, 23 Sep 1999 18:24:49 -0500 Greetings, everyone! Here's that article I promised to send; I'm also sharing it with a few other rune-minded Heathens. Enjoy and gods bless! ======================== OTHALA Many rune scholars have debated whether this rune or dagaz should be counted as the twenty-fourth. Historical evidence exists for both versions, actually: the Anglo-Saxon rune poem places dagaz there, but the oldest known futhark inscription (the Kylver runestone in Sweden) has othala last. With no way to know which ordering was originally right, the decision seems to be up to us…and I do personally favor placing othala last, for several reasons. First, the name of the rune literally means “inheritance” or “ancestral land”: it makes good sense for the futhark to end as it began, with another rune that symbolizes wealth and property. “Land and personal property” were often mentioned together –but still contrasted—in the old laws of Germanic countries; that would support the idea of fehu and othala standing at opposite ends of the rune row. Cattle and money (fehu) could be easily transferred between people, but the family farm (othala) was harder to lose. Even now, Scandinavian laws allow a family to redeem land that they have owned for at least twenty years—if one of them buys it back within that same amount of time. The Scandinavian languages, by the way, are the only ones that still use a form of this rune’s name with its original meaning: Swedish _odal_, Danish and Norwegian _odel_, Icelandic _óðal_. Swedish also has a verb _odla_, “to cultivate”: raising crops was something done on the home soil, but the word also suggests a connection between “cultivation” and “culture”, as in the traditions that a group of people share and pass down. (Swedes can talk metaphorically about “cultivating one’s soul” using that same word!) Second, placing a rune of the dead last (because death is the end of at least one lifetime) sounds logical: an inheritance can’t change hands until someone dies. Ancestral spirits were part of ancient Germanic religion as well: people sometimes sat on a relative’s grave overnight, to speak with and learn from him. Several pagan texts also mention a festival dedicated to the Disir (female ancestral spirits), though different areas must have celebrated it at different times of year judging by the evidence. (Some tribes held their Disir-sacrifice in mid-October by the modern calendar; others held theirs in early February.) Third, othala can be seen as a boundary marker or enclosure (think of property lines or a fence around someone’s yard): beyond that line is unknown, unfamiliar territory. (It’s no accident that “familiar” is derived from “family”…or that a person “feels at home” with something he knows well.) The very end of the futhark seems like the most logical place for a rune with those aspects. The rune doesn’t always refer to an actual home or family, though: it can allude to any place, or group of people, to which someone feels strongly attached. (In readings I’ve done for myself, othala frequently turns up to symbolize Sweden or people living there…not an interpretation I’d use for just anyone!) The idea of “kindred spirits” and “home is where the heart is” fit this aspect. So far, you’ve probably gotten the impression that my favorite rune is all positive—but that’s no truer for othala than for the other twenty-three. Prejudice--especially racism and rabid flag-waving--is a manifestation of this rune; one Nazi troop stationed in the Netherlands actually used it as part of their insignia. (Because of that, some European governments have classed the othala-rune as a hate symbol and forbidden people to display it in public!) Even a less violent aspect of othala (as with any other rune) can still be bad: it can warn that a person needs to pay attention to his family or social conventions, that he has crossed a boundary that shouldn’t be crossed even if no “crime” was committed in the legal sense. On the other hand, one extreme is as harmful as the other; othala might appear in a reading for someone who worried too much about conforming and following tradition for its own sake. ======================== Ingeborg S. Nordén (runelady@chorus.net)
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