Excerpt from Teutonic Magic:
Number is used in Teutonic magic for the purpose of increasing the effectiveness of runic writings and
spells. It differs from standard Western numerology in that the Germanic counting worked on a base-12
system (whereby we still have “eleven, twelve" instead of "oneteen, twoteen"). Hence the consciousness
of "perfect numbers" is shifted to twelve, its factors, and their multiples.
Number in runic inscriptions can be shown by the total of the numbers of the runes in the
inscription or by the number of runic staves (bind-runes counting as a single stave). These numbers can
be used to multiply the potency of a runic incantation or to guide the sphere through which it works,
according to either general Teutonic numerology or the specific numerology of the runes.
ONE: One is the prime source and the end of the synthesizing process; in all Indo-European cultures, a
single thing or deity will quite often be divided into three aspects: Odhinn = Odhinn/Vili/Ve, Odhinn/
Hoenir/Lodurr; the Well of Wyrd = Hvergelmir, Mimir, Urdhr, etc. An understanding of this continual
process of division and synthesis is important to the working of Teutonic magic, especially as numerical
lore is concerned.
TWO: In Teutonic magic, the power of duality is not so much conflict of opposites (which, to be
effectively powerful, must be resolved into the synthesis of the triad) as it is the common working of
complements (ehwaz). This can be seen in the archaic dual kingship, the Vanic twins Njord/Nerthus and
Freyr/Freyja, and the pairs Geri/Freki (Odhinn's wolves) and Huginn/Muninn (Odhinn's ravens), as well
as the other manifestations of dual power discussed under ehwaz. It is associated with active balance.
THREE: Three is the first of the great magical numbers of the Teutonic people. As two is the number of
active balance, three is the number of action/reaction. It represents the synthesis of opposites to create
directed force (see thurisaz), as fire and ice create the first life. A chant or word of power is often repeated
three times to set it into action, and a rune is carved three times to multiply and activate its power. It is
both permissible and effective to alter the galdr slightly with three repetitions, being sure to stick to the
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alliteration in each case. A formula for active defense, for instance, might read "Thurisaz break the woeworker's words / Thurisaz break the woe- worker's works / Thurisaz break the woe-worker's will!" thus
multiplying the power and effect of the rune.
FOUR: Four is the number of stability and the completeness of earth. It bears reference both to the four
dwarves who forged Freyja's necklace/girdle Brisingamen, the ring of earth-power which is one of the
oldest emblems of the Earth Goddess among the Northern Europeans, and to the dwarves Nordhri, Austri,
Sudhri, and Vestri (the four points of the compass). It is a number of wholeness and manifestation. It is
also associated with the sun in its aspect as the stable source of warmth and light. It is frequently used in
rituals which deal with the fertilizing effect of the sun on the earth, especially rituals of worship; it may
also be used for localizing and containing a problem.
FIVE: The Germanic week was five days long; the number five appears in the Anglo-Saxon charms as an
active complement to the number four. Five is a number of active order and control.
SIX: The number six does not appear often in Teutonic mythology or religion, though the six-sided figure
is a powerful emblem. As the unity of the balanced activity of two and the synthesis-activity of three, it is
a number of great potential magical power.
SEVEN: The number seven is more characteristic of Oriental and Mediterranean occult studies than of
Teutonic magic; it does not appear in the myths or in native charms. Thorsson identifies it as "the number
of death and passive contact with other worlds."4
EIGHT: As four is the completeness of earth, eight is the completeness of the heavens and the
otherworlds. It is the divisions of the solarhringar, the eight winds, the eight legs of Sleipnin etc; it is the
number of travel between the worlds. Like two and four, it is a number of harmonious wholeness.
NINE: Nine is the greatest of Teutonic magical numbers: There are Nine Worlds, Odhinn hangs nine
nights on Yggdrasil, magical songs are taught in either groups or multiples of nine. Holy fires are often
made with wood from nine different trees, and nine nights is" a standard period of time between a magical
working and its final effect. Nine and its multiples are often used to bring things into being and empower
them in all realms. It bears the same sort of active relationship to eight that three does to two and five to
four: it is power, direction, and rulership over the organic forces of the even number.
TEN and ELEVEN: These numbers are used seldom, if ever, in Teutonic magic
TWELVE: Twelve is a great Teutonic number of wholeness and being. There are twelve gods and twelve
goddesses (24, the most complete number of the Teutonic system), and twelve great halls in Asgard; the
use of the quasi-duodecimal system of counting has already been mentioned. Twelve is the number of
power brought into earthly being and earthly being strengthened by power. Multiples of twelve are all
mighty, the most powerful being the 24 of the futhark and its multiple by three, 72.
THIRTEEN: This is a mighty number of wisdom and magical power. It is considered "unlucky" by the
common people because its mysteries are not for the unwise, weak, or untaught. The mysteries of
numbers beyond these may be understood by their factors, both as those are seen in general Teutonic lore
and in the futhark. Even numbers always carry a power of balance; odd numbers, especially prime
numbers, a sense of active will.
Excerpt from Futhark: A Handbook of Rune Magic
There are several "numbers of power" in both of these systems
on which the beginning vitki could concentrate. For the rune count,
the numbers 1 through 24 are all powerful, and imbue the formula
with the force of the rune of that number. Also, the use of any
twenty-four runes in an inscription provides a broad base of power
and invokes the force of the whole rune row into the formula. To a
twenty-four-fold rune count, the number eight and its multiples (and
indeed twenty-four and its multiples) may be added to maintain the
whole harmony of power while intensifying its force. The multiple of
the rune count also modifies the runic potency in subtle and
ingenious ways. These are common patterns in ancient inscriptions.
On the second level, that of the numerical total of the runes,
there are many possibilities and numbers of power, which direct the
runic force in specific directions and give them special magical
characteristics. Of course, the sums 1 through 24 indicate the sphere
where that particular rune is at work. Prime numbers are especially
powerful and express a tremendous amount of will. Whatever the
runic total might be, it is through its multiple factors that the root
force of the number is revealed. Multiples of three, and especially of
nine, are powerful in operations dealing with magical forces working
on many levels at once, including the earthly realm. Multiples of ten
are especially forceful when the intent is to cause a change in the
manifest world of Midhgardhr. Twelve and its multiples also are
potent in this regard but have a more prolonged and enduring effect.
The number thirteen and its multiples are the most universal
numbers of power. A vast number of runic inscriptions manifest this
numerological pattern. The number is indicative of universal potency
and contains the mystery of eihwaz as the world-tree (9) and the three
realms (3) in the ontological oneness of Ginnungagap (1). The
number by which the "master number" is multiplied further modifies
and directs the overall force of the formula according to its 'runic
nature.
