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1 RÚN
f., pl. rúnar: [rún, raun, reyna are all kindred words, and a lost strong verb, rúna, raun, meaning to enquire, may be presumed; the original notion is scrutiny, mystery, secret conversation; Gotb. runa, by which Ulf. several times renders the Gr. μυστήριον and συμβούλιον (once, Matth. xxvii. 1), βουλή (twice, Luke vii. 30, 1 Cor. iv. 5); A. S. rún = a ‘rowning’ mystery, but also = writing, charter; Hel. rûna = colloquium, and geruni = loquela (Schmeller); cp. Old Engl. to rown, Germ. raunen; Gr. ἐ-ρευνάω is also supposed to be a kindred word (Bugge). In Scandin. writers and poets rún is chiefly used of magical characters, then of writing, whereas the derivative word raun means trial, enquiry, and rúni and rúna = a friend or counsellor.]B. A secret, hidden lore, mystery; frá jötna rúnum ok allra goða segðú it sannasta, Vþm. 42, 43; kenna rúnar, to teach wisdom, Rm. 33; dæma um rúnar ok regin-dóma, Hm. 112; minnask á fornar rúnar, Vsp. 59: saws, segja sannar rúnir, to tell true saws, Fas. ii. 302 (in a verse): a ‘rowning’ speech, vifs rúnir, a woman’s whispering, Bm.; heita e-n at rúnum, to consult one, Gh. 12, Skv. 3. 14, 43; hniga at rúnum, Gkv. 3. 4.II. a Rune or written character; the earliest Runes were not writing in proper sense, but fanciful signs possessing a magical power; such Runes have, through vulgar superstition, been handed down even to the present time, for a specimen of them see Ísl. Þjóðs. i.435, 436, and Arna-Magn. Nos. 687. 4 to, and 434. 12 mo (Ísl. Þjóðs.pref. ix); the classical passages for these spell-Runes are, Hm. 133 sqq., Sdm. 5 sqq., Skm. 29, 36, Eg. ch. 44, 61, 75, Yngl. S. ch. 7, Grett. ch. 85, N. G. L. iii. 286, 300, Vsp. 59; cp. also the phrase, rísta trénið, Grág., Fs. 56. The phrase in the old Danish Ballads, kaste runer, to throw Rúnes, i. e. chips (see hlaut, hlautviðr), may be compared to the Lat. sortes, Mommsen’s Hist, of Rome, vol. i. p. 187, foot-note (Engl. Ed.), or the Sibylline leaves in the Aeneid.2. Runes as writing;the word was first applied to the original Northern alphabet, which at an early time was derived from the common Phœnician, probably through Greek or Roman coins in the first centuries of our era. From these Runes were subsequently formed two alphabets, the old Scandinavian (whence again the Anglo-Saxon), as found on the Golden horn and the stone in Tune, and the later Scandinavian, in which the inscriptions in the greater number of the Swedish and Danish stone monuments are written, most being of the 10th (9th?) and following centuries.—A curious instance of the employment of Runes is their being written on a kefli (a round piece of wood) as messages (cp. the Gr. σκυτάλη), as is freq. recorded in the Sagas, e. g. Gísl. 45, 67, Fms. ix. 390, 490, Grett. 154 new Ed., Fb. i. 251 (of the deaf and dumb Oddny). It is doubtful whether poems were ever written in this way, for almost the only authority for such a statement is Eg. 605, where we read that the Sonatorrek was taken down on a Runic stick, the other instances being mostly from romances or fabulous Sagas, Grett. 144, Örvar Odds S.(fine). This writing on a kefli is mentioned in the Latin line, Barbara ‘fraxineis’ sculpatur runa ‘tabellis,’ Capella (5th century). In later times (from the 13th century) Runic writing was practised as a sort of curiosity; thus calendars used to be written on sticks, of which there is a specimen in the Bodl. Library in Oxford; they were also used for inscriptions on tombstones, spoons, chairs, and the like: there even exists in the Arna-Magn. Library a Runic MS. of an old Danish law, and there is a Runic letter in Sturl. (of the year 1241); Runes carved on an oar occur in Fs. 177: a hidden treasure in a chest is labelled with Runes, Fms. vi. 271, Sd. 146, cp. also the interesting record in Bs. i. 435 (sex manna bein vóru þar hjá honum ok vax ok rúnar þær er sögðu atburð lifláts þeirra).3. the word rún is also, though rarely, applied to the Latin alphabet; ef hann er á þingi þá skal hann rísta nafn hans ef hann kann rúnar, N. G. L. i. 171; or generally, ræki ek eigi hvárt þú rítr ø þitt eðr o, eða a, ę eða e, y eða u, en ek svara svá, eigi er þat rúnanna kostr þó at þú lesir vel eða ráðir vel at líkindum, þar sem rúnar visa óskírt, heldr er þat þinn kostr, Thorodd 162; þessi er upphaf allra hátta svá sem málrúnar eru fyrir öðrum minum, Edda (Ht.) 121.III. in pr. names, Rún-ólfr: as the latter part in pr. names of women, Guð-rún, Sig-rún, Öl-rún, Landn., Nj., Bs., Sturl., Sæm.COMPDS: rúnakefli, rúnamál, Rúnameistari, rúnastafr. -
2 HLAUT
I) f. blood of sacrifice.* * *f. (not n.); the gender is borne out by the genitive tein hlautar, Vellekla; as also by the dat. hlautinni, Landn. (App.) 336, in an old transcript of the lost vellum Vatnshyrna (see Kjaln. S. Ísl. ii. 403, where hlautinn):—the blood of sacrifice, used for soothsaying; this word is prob. to be derived from hlutr (hlautr), as an abbreviated form, for hlaut-blóð = sanguis sortidicus, and refers to the rite, practised in the heathen age, of enquiring into the future by dipping bunches of chips or twigs into the blood, and shaking them; those twigs were called teinar, hlaut-teinar, hlaut-viðr, blót-spánn, q. v.; the act of shaking was called hrista teina, to shake twigs, Hým. 1; kjósa hlautvið, to choose lot chips, Vsp. In Vellekla the true reading is prob. hann (earl Hakon) valdi (from velja, MS. vildi) tein hlautar, meaning the same as kjósa hlautvið in Vsp., an emendation borne out by the words ‘felldi blótspán’ (Fagrsk. l. c.) in the prose text, which is a paraphrase of the verse; the explanation of the passage in Lex. Poët. is no doubt erroneous. It was also called fella blótspán, see that word, p. 71. The walls of the temple inside and out, the altars, and the worshippers were sprinkled with the blood, the flesh of the slain cattle was to be eaten (whereas the blood was a sacrifice, as well as the means of augury, and was not to be eaten); this rite is described in Hkr. Hák. S. Góða ch. 16: en blóð þat allt er þar kom af (i. e. from the slain cattle) þá var þat kallat hlaut ok hlaut-bollar þat er blóð þat stóð í, ok hlaut-teinar, þat var svá gört sem stöklar ( bunches); með því skyldi rjóða stallana öllu saman, ok svá veggi hofsins útan ok innan, ok svá stökkva á mennina; en slátr ( the meat) skyldi hafa til mann-fagnaðar: the passages in Eb. ch. 4, p. 6 new Ed., in Kjaln. S. ch. 2, and in Landn. (App.), are derived from the same source as the passage in Hkr., but present a less correct and somewhat impaired text; even the text in Hkr. is not quite clear, esp. the phrase, þat var gört sem stökkull, which prob. means that the hlaut-teinar were bound up in a bunch and used for the sprinkling. The blood-sprinkling mentioned in Exod. xii. 22 illustrates the passage above cited; cp. hleyti, hljóta, and hlutr.
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