Magical charms:


"Science without religion is cripple, religion without science is blind."
(Albert Einstein)


Magical charms were used (and carried) for protection against all kinds of harm like diseases, robbings, enemies, etc.
Most charms were small stones or pieces of wood that were used as a talisman, Runes were also used because they were believed to posess magical powers, especially the (Tiwaz) rune and the (Nauðiz) rune were popular because of their strong protective powers.
Another possibility was using a single bindrune inscribed on a posession, for instance the bindrune combines the Tiwaz and Nauðiz runes for extra protection.
Some of the workings of runes are explained in the Lay of Sigrdrífa (Brynhild):

Sigrúnar skaltu kunna,
ef þú vilt sigr hafa,
ok rista á hjalti hjörs,
sumar á véttrinum,
sumar á valböstum,
ok nefna tysvar Tý.

Ölrúnar skaltu kunna,
ef þú vill annars kvæn
véli-t þik í tryggð, ef þú trúir;
á horni skal þær rista
ok á handarbaki
ok merkja á nagli Nauð.

Full skal signa
ok við fári sjá
ok verpa lauki í lög;
þá ek þat veit,
at þér verðr aldri
meinblandinn mjöðr.

Bjargrúnar skaltu kunna,
ef þú bjarga vilt
ok leysa kind frá konum;
á lófum þær skal rista
ok of liðu spenna
ok biðja þá dísir duga.

Brimrúnar skaltu rista,
ef þú vilt borgit hafa
á sundi seglmörum,
á stafni skal rista
ok á stjórnarblaði
ok leggja eld í ár,
er-a svá brattr breki
né svá bláar unnir,
þó kemstu heill af hafi.

Limrúnar skaltu kunna,
af þú vilt læknir vera,
ok kunna sár at sjá;
á berki skal þær rista
ok á baðmi viðar,
þeim er lúta austr limar.

Málrúnar skaltu kunna
ef þú vilt, at manngi þér
heiftum gjaldi harm:
þær of vindr,
þær of vefr,
þær of setr allar saman,
á því þingi,
er þjóðir skulu
í fulla dóma fara.

Hugrúnar skaltu kunna,
ef þú vilt hverjum vera
geðsvinnari guma;
þær of réð,
þær of reist,
þær of hugði Hroptr
af þeim legi,
er lekit hafði
ór hausi Heiðdraupnis
ok ór horni Hoddrofnis.

Victory-runes thou must know,
if victory thou wilt have,
and on thy sword's hilt grave them;
some on the chapes,
some on the guard,
and twice the name of Tyr.

Beer-runes thou must know,
if thou wilt not that another's wife,
thy trust betray, if thou in her confide.
On the horn must they be graven,
and on the hand's back,
and Nauðiz on the nail be scored.

A cup must be blessed,
and against peril guarded,
and garlick in the liquor cast:
then I know
thou wilt never have
mead with treachery mingled.

Help-runes thou must know,
if thou wilt help,
and loose the child from women.
In the palm they must be graven,
and round the joints be clasped,
and the Dísir prayed for aid.

Sea-runes thou must know,
if thou wilt have secure
afloat thy sailing steeds.
On the prow they must be graven,
and on the helm-blade,
and with fire to the oar applied.
No surge shall be so towering,
nor waves so dark,
but from the ocean thou safe shalt come.

Branch-runes thou must know,
if thou a leech wouldst be,
and wounds know how to heal.
On the bark they must be graven,
and on the leaves of trees,
of those whose boughs bend eastward.

Speech-runes thou must know,
if thou wilt that no one
for injury with hate requite thee.
Those thou must wind,
those thou must wrap round,
those thou must altogether place
in the assembly (Þing),
where people have
into full court to go.

Thought-runes thou must know,
if thou a wiser man wilt be
than every other.
Those interpreted,
those graved,
those devised Hropt,
from the fluid,
which had leaked
from Heiddraupnir's head,
and from Hoddropnir's horn.


The runes gave protective charms extra power and lots of weapons, shields, or just simple pieces of wood were inscribed with them to grant the wearer protection, to make them extra strong the power of a god could be invoked, for instance if I would undertake a long dangerous journey in which I would like to receive protection from the god Thunar I could take a piece of wood with me inscribed with a protective charm like:


"Þunaraz helpo Ansuharijaz"
Meaning: "Thunar help Ansuharijaz"

This charm could then be used as a talisman.
I shall now give some more examples of magical charms:

Harmful magic:
Most magical charms were intended to heal, protect, or cure people, but magic could also be used to harm.

A bewitching ritual can be found in "Grettis Saga" were an old woman puts an evil spell on Gretti;
First the old woman cuts a piece of wood from a treetrunk and carves runes on the flat part of the root, she then colours the runes with her blood and murmurs some spells after which she walks backwards into the opposite direction of the sun while chanting many powerful words.

A good example of harmful magic in Dutch folklore is given by the book "Wandelingen ter opsporing van Bataafsche en Romeinsche oudheden" by O.G. Heldring, which mentions that a horse could be made cripple by taking a nail from a coffin and then placing it on a road where the horse walks over on a daily basis.
The horse could be cured again by finding the nail and removing it.

Another example is given by "De Volksgeneeskunde in Waterland" by C. Bakker, which tells how someone can be killed by nailing a piece of that person's clothing to a gallow in the name of the devil.
The nail used for this had to be taken from a decayed coffin.

Magical potion of oblivion:
In the "Guðrúnarkviða Önnor" a magical potion of oblivion is mentioned that Grimhild gave to Gudrun to make her forget, but ironically all the other people in the hall forgot everything when she drank it.
Some of the ingredients are also mentioned;
  • power of the Earth (sand?)
  • power of the icecold Sea (seawater or ice?)
  • sacrificial blood of a wild boar
  • a snake
  • seaweed
  • muzzles of animals
  • herbs of many plants
  • burnt acorns
  • soot from the fireplace
  • sacrificed innards
  • boiled swineliver
    This ingredients were all put in a horn of beer or mead, this horn was inscribed with unknown red runestaves and the drink itself tasted bitter and cool.

    Other magical workings of elements:
    In ancient times many herbs, elements, and objects were believed to have a magical working but unfortunately many of this lore and beliefs have been forgotten nowadays, though some of it has survived in the Poetic Edda:

    Poetic Edda, Hávamál:

    137.
    Ráðumk þér, Loddfáfnir,
    en þú ráð nemir.
    Njóta mundu ef þú nemur,
    þér munu góð ef þú getur:
    Hvar er þú öl drekkir,
    kjós þú þér jarðar megin,
    því að jörð tekur við öldri,
    en eldur við sóttum,
    eik við abbindi,
    ax við fjölkynngi,
    höll við hýrógi,
    heiftum skal mána kveðja,
    beiti við bitsóttum,
    en við bölvi rúnar.
    Fold skal við flóði taka.
    137.
    I counsel thee, Loddfafnir,
    to take advice,
    thou wilt profit
    if thou takest it.
    Wherever thou beer drinkest,
    invoke to thee the power of earth;
    for earth is good against drink,
    fire for distempers,
    the oak for constipation,
    a corn-ear for sorcery
    a hall for domestic strife.
    In bitter hates invoke the moon;
    the biter for bite-injuries is good;
    but runes against calamity;
    fluid let earth absorb.

    Ribe cranium:
    The Ribe cranium dates from the 9th century AD, the inscription reads:
    "Ulfur auk Uþin auk Hutiur hialb Buris uiþr þaima uiarki auk tuir kuniu".
    Which means:"Ulfur and Odin and Hydyr help Buris against pain and dwarfstoke".
    The Ribe cranium is probably a charm to protect against fever (Dwarfstroke), which was believed to be caused by Dwarves, anyone posessing such a charm was believed to be immune to illness.

    Westeremden charm:
    The Westeremden charm
    This is a piece of wood found near the Dutch city of Westeremden in the province of Groningen.
    The inscription reads; "Adujislu meþ Jisuhildu", which means "Adujislu (a male name) with Jisuhildu (a female name)".
    The stick is probably a charm that had to protect or strengthen the love between two persons.

    Gotland medallion:
    On the Swedish island of Gotland a medallion was found that contains the skeleton of a snake, just like in the Baltic culture snakes were believed to bring good luck.

    Virring stone:
    On the Virring stone is an inscription that says:
    "Þur uiki þisi kuml"
    Translation:"Thor hallows this monument"
    This type of charms were used to protect monuments or holy places against vandals (the proverbial ones of course ;)

    The Merseburger charms:
    The most famous charms are of course the ones found at the German city of Merseburg, they were written down in the 10th century AD but were based on older ones.
    The charms are written in Old High German which has many similarities with modern Dutch and German, therefor I have decided to translate the texts myself because most translations I have seen so far were either incorrect or too far away from the actual text.
    The first one is a charm that could be used to free a prisoner:

    Translation: Ansuharijaz (© 2002)
    Eiris sâzun Idisi,
    sâzun hera duoder.
    Suma hapt heptidun,
    suma hera lezidum,
    suma clûbôdun
    umbi cuoniouuidi:
    Insprinc haptbandun,
    invar vîgandun!
    Once sat the Disen (guardian spirits),
    sat here and there.
    Some fastened shackles,
    some hindered the army,
    some loosened
    the shackles of the brave:
    Jump out of the shackles,
    escape the enemies!

    The second charm could be used to heal sprains:

    Translation: Ansuharijaz (© 2002)
    Phol ende Uuodan
    vuoron zi holza.
    Dû uuart demo Balders volon
    sîn vuoz birenkit.
    Thû biguol en Sinthgunt,
    Sunna era suister;
    thû biguol en Frîia,
    Volla era suister;
    thû biguol en Uuodan,
    sô hê uuola conda:
    sôse bênrenkî,
    sôse bluotrenkî,
    sôse lidirenkî:
    bên zi bêna,
    bluot zi bluoda,
    lid zi geliden,
    sôse gelîmida sîn!
    Phol (=Balder) and Wodan
    rode through the woods.
    There had Balders foal
    sprained his foot.
    It was charmed by Sinthgunt,
    Sunna her sister;
    it was charmed by Frija,
    Folla her sister;
    it was charmed by Wodan,
    like he well could:
    be it bonesprain,
    be it bloodsprain,
    be it limbsprain,
    bone to bones,
    blood to blood,
    limb to limbs,
    like they are glued!

  • Phol was another name for the god Baldr
  • I have no idea who Sinthgunt is (maybe some unknown god), the text mentiones here as the sister of Sunna (the incarnation of the Sun) so she may have been the incarnation of the moon.
  • The word "biguol" literally means "be-sung", which refers to magical songs (Galdraz).
  • The "uu" was pronounced as a "w" in late western Germanic languages.

    Rauen charm:
    This little verse comes from a village called Rauen in Germany, when pronounched this charm was believed to stop ones nose or wounds from bleeding.

    Translation: Ansuharijaz (© 2003)
    Es kamen drei Jungfern
    Die eine, die hiess Hille,
    Die andre sprach: "Blut steh stille".
    There came three young women
    The first one, is called Hille (the goddess Holda),
    The other one spoke: "Blood stand still".

    19th century English charm:
    This charm is mentioned in Ellis Davidson's "Gods and myths of northern Europe" and shows both heathen and Christian influences.

    "Thrice I smites holy Crock
    With this mell I thrice do knock
    One for God, and one for Wod
    and one for Lok"

    Charms to get children:
    Translation: Ansuharijaz (© 2003)
    The following charms had to be used when one wanted to get children:

  • Verse from Rocholz (Germany):
    Just like the stork the cockchafer was also believed to be a bringer of children, this insect is believed to have been connected to Freya or Erda/Holda/Frigg.

    Heergottsmoggela flieg auf
    Flie mir in den himmel auf,
    Bring a goldis schüssela runder
    Und a goldis wickelkindla drunder
    Cockchafer fly up high
    Fly me up into in the sky,
    Bring a golden key from yonder
    And a golden wrapped child thereunder

  • Verse from Austria:
    In this verse the cat, which is dedicated to the godess Freya, plays the role of childbringer.

    Hop, hop, Heserlman!
    Unsa katt hat Stiefeln an
    Rennt damit nach Hollabrun
    Findt a Kindla in da Sunn
    Hush, hush, Impatient man!
    Our cat has Boots on
    Run with those to Holda's well
    And find a little Child in the Sun

  • Verse from Mecklenburg (Germany):
    In this verse the stork plays an important role, in the Netherlands and some German areas the people use the word "tributebearer", which is a kenning for the stork that has been derived from Proto-Germanic "odaboron".
    The stork was probably believed to deliver babies because this bird is very monogamous and gentle with his young.

    Adobar du Goder
    Bring mi'n lütten Broder
    Adobar du Bester
    Bring mi'n lütten Schwester.
    Tributebearer you Good One
    Bring me a little Brother
    Tributebearer you Best One
    Bring me a little Sister.

  • Another verse from Mecklenburg (Germany):
    This verse shows Christian influences, the name of Holda or Freya was probably replaced by the name of Mary.

    Storch, storch steine
    Mit de langen beine
    Mit de kurzen knie
    Jungfrauen Marie
    War ein kind gefunden
    War in gold gebunden (etc.)
    Stork, Stork still as stone
    With the long legs
    With the short knee
    Young woman Mary
    A child was found
    It was wrapped in gold (etc.)

  • Verse from Arendsee (Germany):

    Hailebaet du bester
    Breng mi 'ne klene swester
    Sett se mi innen gaeren
    Ick will se flitich waeren.
    Hailbearer you best one
    Bring me a little sister
    Bring her to me inside please
    I want to be so happy.

  • Verse from Hassleben near Prenzlau (Germany):

    Albaer du nester,
    Breng mi'n klene swester
    Albaer du roder,
    Breng mi 'n klenen bröder
    Tributebearer you nestingbird,
    Bring me a little sister
    Tributebearer you swimmingrudder,
    Bring me a little brother

  • Verse from Jeimke near Brome (Germany):

    Halebott du klapperbott
    Wo heste dine kinder?
    Uppen Möllendik.
    Hailmessenger you chattering messenger
    Where are your children?
    On the Milldike.

  • Verse from Nordheim (Germany):

    Äbar ester
    Bring mi 'n lutte swester
    Will ok flitig wëigen
    Will di nich bedrëigen
    Tributebearer who is here
    Bring me a little sister
    I am also happy to wait
    I don't want to harm you

  • Verse from the Netherlands:
    This verse is commonly used in the Netherlands, though there are multiple versions of it, the Dutch word for stork is "ooievaar", which is derived from "odebaar" (tributebearer), in the Saxon areas the word "stork" is used (just like in English) and in the province of Drenthe the stork is also called "heilleuver", which means something like "hailbringer"

    Ooievaar
    Lepelaar
    Takkedief
    Ooievaar heeft de kindertjes lief.
    Tributebearer
    Spoonbill
    Twigthief (for building nests)
    Tributebearer loves the little children.

    This is the version I learned when I was a little boy:
    Ooievaar,
    Lepelaar,
    lange benen.
    Ooievaar,
    Lepelaar,
    kikkerdief.
    Tributebearer,
    Spoonbill,
    long legs.
    Tributebearer,
    Spoonbill,
    Frogthief.

    Charm for unfruitful land:
    This charm is a part of an Anglo-Saxon text that tells how to make your land fertile.
    The charm has both heathen and Christian influences, the parts quoted below mainly show heathen influences and refer to the goddess Erce.

    Erce, Erce, Erce, eorþan modor,
    geunne þe se alwalda, ece drihten,
    æcera wexendra and wridendra,
    eacniendra and elniendra,
    sceafta hehra, scirra wæstma,
    and þæra bradan berewæstma,
    and þæra hwitan hwætewæstma,
    and ealra eorþan wæstma.
    Geunne him ece drihten
    and his halige, þe on heofonum synt,
    þæt hys yrþ si gefriþod wið ealra feonda gehwæne,
    and heo si geborgen wið ealra bealwa gehwylc,
    þara lyblaca geond land sawen.
    Nu ic bidde ðone waldend, se ðe ðas woruld gesceop,
    þæt ne sy nan to þæs cwidol wif ne to þæs cræftig man
    þæt awendan ne mæge word þus gecwedene.

    Hal wes þu, folde, fira modor!
    Beo þu growende on godes fæþme,
    fodre gefylled firum to nytte.
    Erce, Erce, Erce, Mother of Earth,
    May the Almighty grant you, the Eternal Lord,
    Fields sprouting and springing up,
    Fertile and fruitful,
    Bright shafts of shining millet,
    And broad crops of barley
    And white wheaten crops
    And all the crops of earth.
    May God Almighty grant the owner,
    (And his hallows who are in heaven),
    That his land be fortified against all foes,
    And embattled against all evil,
    From sorceries sown throughout the land.
    Now I pray the Wielder who made this world
    That no cunning woman, nor crafty man,
    May weaken the words that are uttered here.

    Hail, Earth, mother of all;
    Be abundant in God’s embrace,
    Filled with food for our folk’s need.