Thursday, 15 October 2026

Divination: Witches Runes

 


Witches’ Runes and Witch Stones: Origins, Meanings and Divination



Witches’ runes, often called witch stones, are a form of divination used in modern witchcraft, Pagan spirituality and folk-magic-inspired practices. They are usually small stones, pebbles, wooden discs or crystals marked with symbols, each representing a particular idea, force of nature, life experience or spiritual influence.


Similar in purpose to tarot cards, traditional runes and oracle cards, witch stones offer a way to explore questions, interpret circumstances and reflect upon possible paths ahead. They can be used for personal meditation, magical rituals, seasonal observances and readings for others.

Unlike tarot, which follows a relatively established structure of 78 cards, witch stones do not have one universally agreed system. Different sets contain different numbers of stones, and their symbols and meanings can vary considerably between creators and traditions.



To understand them fully, it helps to distinguish the ancient history of runic writing from the newer divination systems commonly sold as witches’ runes today.


The origins of witches’ runes

Ancient runes and their historical background

The word rune comes from an old Germanic word associated with a secret, mystery or whispered knowledge. Historically, runes were characters used to write several Germanic languages, including early forms of Norse and English.

The earliest known runic inscriptions date to around the second century CE, although the writing system may have developed earlier. The best-known early runic alphabet is the Elder Futhark, which contains 24 characters.

Runes appeared on objects such as weapons, jewellery, tools, memorial stones and other artefacts. Some inscriptions record names or ownership, while others have religious, commemorative or potentially magical associations.



Runes also became associated with Norse mythology. In the medieval Icelandic poem Hávamál, the god Odin describes acquiring knowledge of the runes through a profound ordeal. This helped establish the enduring connection between runes, wisdom, sacrifice and hidden knowledge.


However, ancient runic writing and modern witches’ runes are not the same thing. Although modern practitioners may draw inspiration from Germanic mythology and the symbolism of ancient runes, the familiar sets of round stones bearing pictorial symbols are not established historical Viking divination kits.


The development of modern witches’ runes

Witches’ runes as they are commonly used today belong largely to modern esoteric and contemporary Pagan practice. Their popularity grew alongside modern witchcraft, Wicca, New Age spirituality and the wider revival of interest in personal divination during the twentieth century.

Modern systems often use a small collection of symbols that are easier to interpret visually than a full runic alphabet. 



A crescent, for example, may represent change or intuition, while a pair of joined circles might suggest partnership.

There is no single inventor, historical origin or authoritative set of meanings that applies to all witches’ runes. Different authors and practitioners have developed their own systems, drawing on folklore, astrology, elemental symbolism, nature imagery and personal experience.

It is therefore best to regard witches’ stones as a modern divination tradition with varied influences, rather than assume that every symbol or reading method comes directly from ancient European witchcraft.


What stones are included in a witches’ rune set?

One popular modern system uses 13 witches’ runes, each bearing a different symbol. The precise selection varies between sets, and some include additional symbols or use alternative names.

The following is a commonly encountered arrangement of 13 symbols and their usual modern interpretations. It is a useful introduction, rather than a claim that every set follows exactly the same tradition.


1. The Sun

Represents vitality, success, happiness, clarity and renewed energy. It can indicate a period of optimism, achievement or personal growth.

2. The Moon

Associated with intuition, dreams, mystery, emotions and the hidden aspects of life. It may invite you to pay attention to your inner feelings or to information not yet fully understood.

3. Flight

Symbolises movement, messages, freedom and change. It may suggest travel, news arriving or a situation beginning to move forward.

4. Rings

Represents commitment, partnership, connection and agreements. It can concern romantic relationships, friendship, family ties or a promise that needs attention.

5. Romance

Concerns affection, attraction, emotional closeness and matters of the heart. Depending on the question, it may refer to a new relationship or the need to nurture an existing one.

6. Woman

Often interpreted as feminine energy, receptivity, intuition, nurturing or an important woman in the questioner's life. These associations are symbolic rather than fixed descriptions of gender.

7. Man

Commonly associated with masculine energy, action, initiative, authority or an important man. As with the Woman symbol, its meaning depends on the reading and need not correspond to someone's gender.

8. Harvest

Symbolises abundance, reward, achievement and the results of previous efforts. It may encourage gratitude or suggest that patient work is beginning to bear fruit.

9. Crossroads

Represents choices, decisions and alternative paths. It can indicate a turning point or a need to consider the consequences of different options.

10. Waves

Associated with water, emotions, adaptability and life's changing circumstances. The symbol may encourage flexibility rather than trying to control everything.

11. Scythe

Represents endings, separation, cutting away and transformation. It may suggest releasing an outdated habit, relationship pattern or situation that has run its course.

12. Eye

Symbolises awareness, perception, insight and seeing beyond appearances. Some practitioners also associate it with protection or vigilance.

13. Star

Associated with hope, guidance, inspiration and spiritual connection. It may encourage you to trust your sense of direction while remaining grounded in practical reality.

These meanings are modern interpretive conventions, not historically verified definitions shared by all witches. Some sets replace particular symbols, and some assign different meanings to similar designs.


What are witches’ stones made from?

There is no required material for a witches’ stone set. The choice often depends on personal preference, durability, appearance and the symbolism the practitioner wishes to incorporate.

River pebbles: Natural, inexpensive and easy to collect where collection is permitted. Their irregular shapes give each stone a distinctive character.


Quartz: Clear or white quartz is often associated in modern crystal spirituality with clarity, intention and amplification.

Obsidian: A volcanic glass commonly associated with protection, introspection and confronting hidden aspects of oneself.

Amethyst: Frequently linked with intuition, meditation and spiritual awareness in contemporary crystal traditions.

Wooden discs: Lightweight and easy to carve, paint or engrave. Oak, ash and other woods may be chosen for their folklore or personal significance.

Clay or ceramic pieces: Easy to make at home and customise with symbols, colours and decorative glazes.


These spiritual associations are matters of belief and tradition; they are not established medical effects.


Some practitioners choose stones of different colours to represent the elements: earth, air, fire and water. Others prefer identical stones, allowing the symbols alone to determine the reading.


What can witches’ runes be used for?

Witches’ stones can serve several purposes, depending on the practitioner and the tradition they follow.


Divination and guidance

Stones are drawn or cast to explore a question, consider possible developments or identify issues that deserve attention. A reading can be used as a reflective tool rather than a guaranteed prediction of the future.


Meditation and contemplation

Selecting one symbol and reflecting on its meaning can provide a focus for meditation, journalling or personal spiritual development.


Ritual and intention-setting

A practitioner might select the Sun when focusing on confidence, Harvest when giving thanks for abundance, or Crossroads when contemplating a major decision. These are symbolic uses within contemporary practice.


Personal reflection

Recording readings over time can help identify recurring concerns, hopes and patterns in one's thinking. It can be especially useful for exploring relationships, work, creativity and personal goals.


Some witches also use stones in seasonal rituals, spells for protection or prosperity, and ceremonies marking transitions such as a new job, the end of a relationship or the beginning of a new phase of life.


How to perform a witches’ stone reading

You do not need elaborate equipment or a formal initiation to begin using a modern witches’ rune set. A quiet place, your stones and a clear question are enough.


A simple three-stone reading


Stone 1 — The past

What experience, influence or earlier decision has contributed to the present situation?

Stone 2 — The present

What is the central issue, opportunity or challenge that needs your attention now?

Stone 3 — The possible direction


What might develop if you continue along your current path, and what could you do to influence the outcome?


To perform the reading:

Find a quiet space and arrange your stones in a pouch or bowl.

Take a few slow breaths and concentrate on a clear, open-ended question.

Mix the stones and draw three without looking, placing them from left to right.

Interpret each symbol according to its position and the question.

Consider how the symbols relate to one another rather than interpreting them in isolation.

Write down your interpretation and revisit it later.


For example, imagine drawing Harvest, Crossroads and Star. One possible interpretation is that previous efforts have brought you to a choice, and that thoughtful decisions may open a hopeful new direction.


This is an illustrative reading, not a prediction. You can adapt the meanings to your own system, provided you remain consistent about how you interpret them.


Should stones that land face down be read differently?

Some practitioners interpret a face-down stone as a hidden influence, an obstacle or an aspect of the question that has not yet been recognised. Others simply turn every stone over and read the symbol normally. There is no universal rule.


The same applies to stones that fall outside a casting cloth, overlap one another or land close together. You can develop your own rules, or follow the instructions supplied with your particular set.


Are witches’ runes the same as Norse runes?

No. Although the terms are sometimes used interchangeably, they describe different systems.


Historical runes were primarily a writing system, although some inscriptions have religious or potentially magical significance. There is no clear archaeological evidence establishing that the familiar modern practice of casting rune stones for fortune-telling was used by the Vikings. Modern rune divination developed through later esoteric interpretations. 


This distinction does not make either practice less meaningful to a modern practitioner. It simply helps separate documented history from contemporary spiritual interpretation.


Making your own witches’ stones

Creating a personal set can be a rewarding craft project and a way to develop a divination system that reflects your own practice


You will need:

  • Thirteen smooth pebbles, wooden discs or clay pieces.
  • A fine permanent marker, suitable paint or engraving tools.
  • A small pouch or box for storage.
  • A notebook in which to record the symbols and their meanings.


Choose 13 symbols, either using the system outlined above or creating your own. Draw each symbol onto a stone, then write its intended meaning in your notebook. You can decorate the stones with colours or patterns associated with the elements, seasons or deities that are important to you.


Some practitioners introduce their set to their spiritual practice through meditation, a blessing or a simple intention-setting ceremony. Others begin using the stones immediately. Neither approach is obligatory.


If you collect natural stones, make sure collection is permitted and avoid removing material from protected archaeological or geological sites. Use safe materials and sealants if you intend to handle the stones frequently.


Sets of witches stones are readily available from the usual shops and online in a wide range of styles and colours.

You may have to work with and explore sets in order to find the set(s) that most resonate with you.

Wednesday, 14 October 2026

Book of the week: Magical Herbalism by Scott Cunningham

 


Magical Herbalism: The Secret of the Wise

 by Scott Cunningham 



This well known and  influential introductory book on the use of herbs in magical and spiritual practice. It is particularly relevant to Wicca, modern witchcraft, folk magic and the tradition of working with plants as more than just sources of food and medicine.


Cunningham is well known for his accessible approach to natural magic. Rather than presenting witchcraft as something that requires elaborate equipment or complicated ceremonies, he encourages readers to develop a personal relationship with the natural world and to use plants thoughtfully in their spiritual lives.


The book is especially interesting because it connects herbal lore, magical correspondences, ritual practice and the symbolic power of nature. It belongs to the modern revival of interest in herbal magic that grew alongside Wicca and other forms of contemporary Paganism during the late twentieth century.


The book was first published by Llewellyn Publications in 1982, under the title Magical Herbalism: The Secret Craft of the Wise. It was subsequently issued in revised and later editions. The book is approximately 240 pages in some editions, although pagination varies.


Cunningham wrote at a time when interest in Wicca, Pagan spirituality, herbal folklore and practical magic was growing. His writing helped make these subjects accessible to people who wished to practise independently, without necessarily belonging to a coven or following an established initiatory tradition.



Magical Herbalism by Scott Cunningham

Cunningham is well known for his accessible approach to natural magic. Rather than presenting witchcraft as something that requires elaborate equipment or complicated ceremonies, he encourages readers to develop a personal relationship with the natural world and to use plants thoughtfully in their spiritual lives.


The book is especially interesting because it connects herbal lore, magical correspondences, ritual practice and the symbolic power of nature. It belongs to the modern revival of interest in herbal magic that grew alongside Wicca and other forms of contemporary Paganism during the late twentieth century.


Publication and background

Cunningham wrote at a time when interest in Wicca, Pagan spirituality, herbal folklore and practical magic was growing. His writing helped make these subjects accessible to people who wished to practise independently, without necessarily belonging to a coven or following an established initiatory tradition.


What does the book teach?

The book approaches herbs as practical tools for natural magic. Its contents cover several important areas. 

Identifying, gathering and storing herbs

Cunningham introduces the practical side of herbal work, including identifying plants, collecting them, drying them and storing them for later use.

This is an important foundation because the magical practitioner needs to understand the plant itself before incorporating it into a ritual. The book also encourages readers to develop their own herbal supplies rather than relying entirely on purchased ingredients.


The magical properties of herbs

One of the book's principal features is its herbal reference section, which lists more than 115 herbs and describes their traditional magical associations. 


These associations include purposes such as:

Protection: herbs used symbolically to guard a person, home or sacred space.

Love and attraction: plants associated with affection, friendship and relationships.

Prosperity: herbs used in rituals intended to encourage abundance and opportunity.

Purification: plants incorporated into cleansing rituals.

Divination: herbs used in practices intended to encourage intuition or symbolic interpretation.

Spiritual development: plants associated with meditation, contemplation and magical awareness.


Such correspondences are part of magical and folkloric traditions. They should not be confused with scientifically established effects on health or with proof that a ritual can produce a particular outcome.


Making herbal charms and talismans

Cunningham discusses ways of turning herbs into practical magical objects. These may include bundles of dried plants, charms, sachets and other prepared items.

For example, a practitioner might assemble a small protective sachet using herbs traditionally associated with safeguarding the home, then place it near a doorway or keep it in a personal space.


The important principle is that the herb is selected for its symbolic meaning and incorporated into a deliberate act of intention.


Incense, oils and perfumes

Another major aspect of the book is preparing herbal materials for ritual use. Cunningham covers incense, scented oils, perfumes and other magical preparations. 

These preparations can make herbal practice a sensory experience involving fragrance, touch, colour and the ritual handling of natural materials.


A practitioner might use a suitable incense during meditation, prepare a symbolic scented oil for an altar, or blend dried herbs for a seasonal celebration. Any preparation intended for skin contact needs particular care, since essential oils and certain plants can cause irritation or poisoning.


Herbal divination

The book also explores using herbs in divination. One method described in the published summary involves scattering finely crumbled dried herbs and interpreting the patterns made by the movements of a finger through them. 

This is an example of how ordinary plant material can become the focus of a contemplative or intuitive practice. The resulting patterns are interpreted symbolically rather than treated as objectively verified predictions.


The spiritual philosophy behind the book

A central idea in Cunningham's approach is natural magic: working with the materials and patterns of the natural world as part of spiritual practice.


This outlook fits well with contemporary Paganism and many forms of Wicca, in which plants may be valued for their beauty, folklore, seasonal associations and perceived spiritual significance.

Herbs are not simply interchangeable ingredients in this approach. Each plant has its own appearance, scent, growth cycle and cultural history. A practitioner may choose an herb because of its traditional correspondence, because it grows locally, or because of a personal connection developed through gardening and observation.


The book encourages readers to approach magic as something they can practise in everyday life. A herb garden, a collection of dried leaves or a simple ritual involving a plant can become part of a person's spiritual routine.


It is worth remembering, however, that Cunningham's system represents one modern approach to herbal magic. Plant correspondences differ between cultures, historical periods and magical traditions, and not every association in modern occult literature can be traced to ancient practice.


Scott Cunningham and his other books

This is one of Cunningham's best-known works. It introduces solitary Wiccan practice, including ritual, seasonal observances and reverence for nature. It complements Magical Herbalism by providing a broader framework for personal spiritual practice.


This is a particularly useful companion for anyone interested in plant lore. It focuses on the magical associations of a wide range of herbs and other plants, making it useful as a reference when planning rituals or researching individual species.

Cunningham wrote extensively about Wicca, natural magic and related spiritual subjects. He died in 1993, but his books remain widely recognised in modern witchcraft literature. 


Is Magical Herbalism worth reading today?

I would recommend it if you are interested in the practical side of witchcraft, particularly working with herbs in rituals and building a personal collection of magical plants.

Its main strengths are its practical orientation, its range of herbal correspondences and its emphasis on accessible methods. It is also useful for understanding how herbal magic was presented within the modern Pagan revival of the late twentieth century.


There are a few qualifications worth bearing in mind:

Historical accuracy: treat claims about the ancient origins of particular practices as starting points for further research, rather than assuming every claim is historically established.

Medical use: magical associations do not establish that an herb can treat an illness. Some plants commonly discussed in witchcraft are poisonous or unsafe to ingest.

Plant identification: always verify a plant's identity before handling or using it, particularly when collecting wild herbs.

Tradition: Cunningham's system is a modern synthesis rather than a definitive account of every historical herbal or witchcraft tradition.


My overall assessment

Magical Herbalism is a useful introductory book for anyone wanting to understand how herbs can be incorporated into contemporary witchcraft and natural magic. Its greatest value is the way it brings together plant knowledge, symbolic correspondences and practical ritual ideas.

For someone studying the subject in depth, I would pair it with Cunningham's Encyclopedia of Magical Herbs and a reliable botanical reference. Together, these offer a starting point for exploring both the spiritual symbolism of plants and their real-world characteristics.


ISBN:

9780875421209

Publisher:

Llewellyn

Imprint:

Llewellyn

Pub date:

10 Apr 1996

Edition:

3rd Edition



You can read this book for free from the Internet Archive:


https://archive.org/details/magicalherbalism0000cunn


But new and used from Amazon 


https://amzn.eu/d/02WKOA2Z