Val-galdr
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As seen throughout Norse magick practices, galdr is a song or spell. It is very similar in origin and meaning to the English words "enchant" and "incantation". Galdr is a type of verbal, and often ceremonial magick. Most commonly used and known for "calling the runes" and similar aspects to that. It's thought that these types of spells were originally sung in falsetto. Though now they are sung however the singer wishes.
Val-galdr is a type of galdr that deals in death. These types of incantations/verbal spells are used to "wake" the dead and learn from them. (Invoking the spirit of a dead person. It was also common for Shamans in the North to "fare forth" to the land of the dead in order to learn something, thus I personally think val-galdr could be used either while "faring forth" or while getting into the trance as preparation).
The way this was done is very vague, as you can imagine, due to the lack of writing out there available for it. Aside from the verbal summoning, which was done through chanting of the runes as well as impromptu verse, there were other things associated with the rites involved in val-galdr. Runes were carved on chips and placed under the tongue of a corpse, ( as if to prompt them to speak) if the practitioner was working with a dead body and that specific spirit. These were called val-runar, or "death runes". They're very vague, as I said. Sometimes the word "helliruna" pops up. This is referring to the singing in said heathen fashion on graves/barrows to make the dead "wake" and "speak". Helliruna sometimes also refers to something known as "Hel runes". I tend to associate "Hel runes" with "Death runes". Both of these areas are rather vague, and not a lot of information on either of them is to be found. Kudos to anyone who can find more sources on this. Im trying to find someone who still knows the oral stories regarding this.
The Valnott **It tends to be more commonly known as the valknut** is sometimes a symbol associated with val-galdr (and is said to have been used in some of the ritual work). In Asatru (most commonly) the valnott represents a symbol of those who have dedicated their lives to Odin. The valnott is called the "Death knot" and with good reason. It is said that those who chose to follow Odin tended to die very horribly deaths. Those who wear the valnott are supposedly showing Odin that they are ready to die, and accepting of their fate. It's use should be with caution and care, in my opinion, if you intend to use it for this meaning. Some like to view it as just a simple symbol for the afterlife, but I find it to be more complex than that. It can symbolize many things: the three sided nature of Odin, the three worlds, the three Norns, etc.
Throughout the Eddas, lays, sagas- calling upon the dead is seen often. This begins to cross between galdr and seidr (a different type of Norse magick). There are several instances throughout these stories where a main character will be in need of something: a weapon, an item, an answer, a question- and will seek the dead's help via galdr and other types of magick. Calling the dead was not an uncommon thing in these practices. Below is one example:
Baldrs Draumar (Baldr's Dream)
1. Once were the gods together met,
And the goddesses came and council held,
And the far-famed ones the truth would find,
Why baleful dreams to Baldr had come.
2. Then Othin rose, the enchanter old,
And the saddle he laid on Sleipnir's back;
Thence rode he down to Niflhel deep,
And the hound he met that came from hell.
3. Bloody he was on his breast before,
At the father of magic he howled from afar;
Forward rode Othin, the earth resounded
Till the house so high of Hel he reached.
4. Then Othin rode to the eastern door,
There, he knew well, was the wise-woman's grave;
Magic he spoke and mighty charms,
Till spell-bound she rose, and in death she spoke:
5. "What is the man, to me unknown,
That has made me travel the troublous road?
I was snowed on with snow, and smitten with rain,
And drenched with dew; long was I dead."
I think it is important to note the differences between necromancy in general and val-galdr. While many of the stories and lays tell of raising the dead, most of us do not take it literally and we view it as symbolic. Val-galdr, and similar forms of this type of magick, are invoking the spirits of the deceased. The purpose behind val-galdr is divination. Whereas one could "soul travel" (the "Faring forth" I mentioned earlier) one could also "call" the dead through other means.
Throughout my experimental usage of val-galdr, I have decidedly combined it with seidr to make it more effective. While the verbal calling is a large aspect of it, I do not feel comfortable using the death runes and whatnot simply due to my lack of an understanding about them. Faring forth, in my case, combined with val-galdr is an excellent form of divination.
Sources:
Runelore: a handbook of esoteric runology By Edred Thorsson
Teutonic Mythology, Volume 3 By Jacob Grimm, James Steven
Runic amulets and magic objects By Mindy MacLeod, Bernard Mees
http://www.philhine.org.uk/writings/ess_seidr.html
As seen throughout Norse magick practices, galdr is a song or spell. It is very similar in origin and meaning to the English words "enchant" and "incantation". Galdr is a type of verbal, and often ceremonial magick. Most commonly used and known for "calling the runes" and similar aspects to that. It's thought that these types of spells were originally sung in falsetto. Though now they are sung however the singer wishes.
Val-galdr is a type of galdr that deals in death. These types of incantations/verbal spells are used to "wake" the dead and learn from them. (Invoking the spirit of a dead person. It was also common for Shamans in the North to "fare forth" to the land of the dead in order to learn something, thus I personally think val-galdr could be used either while "faring forth" or while getting into the trance as preparation).
The way this was done is very vague, as you can imagine, due to the lack of writing out there available for it. Aside from the verbal summoning, which was done through chanting of the runes as well as impromptu verse, there were other things associated with the rites involved in val-galdr. Runes were carved on chips and placed under the tongue of a corpse, ( as if to prompt them to speak) if the practitioner was working with a dead body and that specific spirit. These were called val-runar, or "death runes". They're very vague, as I said. Sometimes the word "helliruna" pops up. This is referring to the singing in said heathen fashion on graves/barrows to make the dead "wake" and "speak". Helliruna sometimes also refers to something known as "Hel runes". I tend to associate "Hel runes" with "Death runes". Both of these areas are rather vague, and not a lot of information on either of them is to be found. Kudos to anyone who can find more sources on this. Im trying to find someone who still knows the oral stories regarding this.
The Valnott **It tends to be more commonly known as the valknut** is sometimes a symbol associated with val-galdr (and is said to have been used in some of the ritual work). In Asatru (most commonly) the valnott represents a symbol of those who have dedicated their lives to Odin. The valnott is called the "Death knot" and with good reason. It is said that those who chose to follow Odin tended to die very horribly deaths. Those who wear the valnott are supposedly showing Odin that they are ready to die, and accepting of their fate. It's use should be with caution and care, in my opinion, if you intend to use it for this meaning. Some like to view it as just a simple symbol for the afterlife, but I find it to be more complex than that. It can symbolize many things: the three sided nature of Odin, the three worlds, the three Norns, etc.
Throughout the Eddas, lays, sagas- calling upon the dead is seen often. This begins to cross between galdr and seidr (a different type of Norse magick). There are several instances throughout these stories where a main character will be in need of something: a weapon, an item, an answer, a question- and will seek the dead's help via galdr and other types of magick. Calling the dead was not an uncommon thing in these practices. Below is one example:
Baldrs Draumar (Baldr's Dream)
1. Once were the gods together met,
And the goddesses came and council held,
And the far-famed ones the truth would find,
Why baleful dreams to Baldr had come.
2. Then Othin rose, the enchanter old,
And the saddle he laid on Sleipnir's back;
Thence rode he down to Niflhel deep,
And the hound he met that came from hell.
3. Bloody he was on his breast before,
At the father of magic he howled from afar;
Forward rode Othin, the earth resounded
Till the house so high of Hel he reached.
4. Then Othin rode to the eastern door,
There, he knew well, was the wise-woman's grave;
Magic he spoke and mighty charms,
Till spell-bound she rose, and in death she spoke:
5. "What is the man, to me unknown,
That has made me travel the troublous road?
I was snowed on with snow, and smitten with rain,
And drenched with dew; long was I dead."
I think it is important to note the differences between necromancy in general and val-galdr. While many of the stories and lays tell of raising the dead, most of us do not take it literally and we view it as symbolic. Val-galdr, and similar forms of this type of magick, are invoking the spirits of the deceased. The purpose behind val-galdr is divination. Whereas one could "soul travel" (the "Faring forth" I mentioned earlier) one could also "call" the dead through other means.
Throughout my experimental usage of val-galdr, I have decidedly combined it with seidr to make it more effective. While the verbal calling is a large aspect of it, I do not feel comfortable using the death runes and whatnot simply due to my lack of an understanding about them. Faring forth, in my case, combined with val-galdr is an excellent form of divination.
Sources:
Runelore: a handbook of esoteric runology By Edred Thorsson
Teutonic Mythology, Volume 3 By Jacob Grimm, James Steven
Runic amulets and magic objects By Mindy MacLeod, Bernard Mees
http://www.philhine.org.uk/writings/ess_seidr.html