"This work addresses the issue of magical communication found in the Elder Futhark runic inscriptions. It examines the Kragehul Spear Shaft (DR 196), Bj???orketorp runestone (DR 360), the Horn(s) of Gallehus (DR 12), Gummarp runestone (DR 358), Lindholm amulet (DR 261), Straum whetstone (KJ 50), Ribe skull fragment (DR EM85; 151B), the Noleby runestone (KJ 67), and the Eggja runestone (N KJ 101). It seeks magical communication which may putatively be encompassed by the law of magical semiosis. By setting objective ...
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"This work addresses the issue of magical communication found in the Elder Futhark runic inscriptions. It examines the Kragehul Spear Shaft (DR 196), Bj???orketorp runestone (DR 360), the Horn(s) of Gallehus (DR 12), Gummarp runestone (DR 358), Lindholm amulet (DR 261), Straum whetstone (KJ 50), Ribe skull fragment (DR EM85; 151B), the Noleby runestone (KJ 67), and the Eggja runestone (N KJ 101). It seeks magical communication which may putatively be encompassed by the law of magical semiosis. By setting objective parameters for measuring this law of magical communication, we can then determine whether or not a particular inscription should be understood as magical or non-magical specific to the Umwelt and Weltanschauung of the Runemaster. Essentially, this work is meant to challenge runologists in postulating falsifiable criteria so we may, in an academic setting, discuss magical communication in the world of the Runemaster. The work begins by discussing how Charles Sanders Peirce can help provide us with a basic framework regarding the sign. His phenomenological framework is applied to the world of the Runemaster. The next section then addresses the problem with the word "magic," which goes far beyond the concept of "if it does not make sense, it must be magical." It then leads to a discussion of runes and numinous qualities and finally to a corpus chapter which applies the theories and methods I have adopted"--
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