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By Arthur N. Wollaston

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At times, it is even maintained that the demise of writing in runes is to be traced to the opposition of the Christian Church to the use of heathen symbols, which because of their supposed inherent magical properties were intimately associated with the Germanic peoples' pagan past (Halsall 1981: 15). Such a view, however, ignores the abundant examples of pious runic writing found on church-related objects from the time of the introduction of Christianity into the Germanic North until the end of the runic era.

He compared the situation to that of the British building trades, where apparently one need only pick up the proper tools to engage in the trade. In some ways, it is perhaps salutary that people from very diverse backgrounds become involved in runic studies. The main drawback, it seems to me, is that everyone feels qualified to make judgments about matters outside their own areas of competence. Far from being without proper training places, runology has such centers in those universities that have strong programs of study in historical Germanic linguistics.

At the Third International Symposium on Runes and Runic Inscriptions, Michael Barnes (1994: 11) bemoaned the absence of departments of runology "bustling with runologists in training", and he expressed concern that anyone can simply jump in and start working with runic inscriptions without any qualifications whatever. He compared the situation to that of the British building trades, where apparently one need only pick up the proper tools to engage in the trade. In some ways, it is perhaps salutary that people from very diverse backgrounds become involved in runic studies.

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