#second merseburg charm

[homoeroticfisticuffs]

i think i want one of my next tattoos to be inspired by the second merseburg charm but i'm having trouble finding artistic interpretations of it or even thinking about how to explain what i want in case i want to have art commissioned for it or just have the artist come up with something. alternatively i thought about just getting one of the bracteates tatted but i don't knowwww ughhhhhhh help

[chiropteracupola]

going for a nice slog in the Is This A Kind of Worrying Victorian Invention marsh and bog region again

[hiding1ntheforest]

Germanic Magick, Ritual, & Shamanism

Looking at some of the sacred rites and mysticism of the pre-Christian past.

Ritual work is arguably one of the most fascinating aspects of paganism to those seeking to connect with the divine and engage with the native faith of their ancestors. Performing rituals can greatly improve your quality of life and enhance your worship of the divine. Our Germanic ancestors performed an array of religious rites, including ritual burial and sacrificial ceremonies. Many of these rituals were even performed for magickal purposes. This article will explore what type of magick our ancestors believed in, the mystical practices they engaged with, and how we may achieve any of our own metaphysical goals by participating in the ways of our ancestors.

Possibly the most intriguing and discussed form of magick practiced by the Germanic peoples (notably the Norse) is that of seidr, which is used to tell and change the future. Seidr is mostly associated with Freyja, who according to Snorri in the Ynglinga Saga, taught the magick to the Aesir. This type of magick is often associated with women, and seeresses are frequently mentioned in Old Norse sources. The Saga of Erik the Red describes a volva (seeress) named Thorbjorg in Greenland. She possessed a seidstafr and wore a bag that contained talismans “needful to her in her wisdom.” A similar staff was discovered buried alongside a woman in Fyrkat, Denmark. Furthermore, Cassius Dio mentions a seeress named Ganna who belonged to the Semnoni tribe in Book 56, dating back to the 3rd century. In Bidford, England, the remains of a woman were discovered in 1971. Along with the skeleton were several grave goods, including small pendents which were thought to be some type of magickal tool. Scholars claim that the woman was likely a magick practitioner, pre-Christian priestess, or healer. Moreover, Woden receives a vision from a seeress in Voluspa. Matter of fact, Woden is associated with seidr, though it was frowned upon for men to partake in such magick because it was viewed as “unmanly.”

The Germanic heathens believed in another form of magick known as galdr. Galdralag is a type of poetic meter used for magickal intent. It is a form of ljothatal and is featured in portions of the Havamal. In Grogaldr, Groa is summoned from the grave to aid her son Svipdagr. She casts nine incantations in order to protect him on his journey. The Eggja runestone found in Sogn, Norway, dating back to approximately the 7th century, is thought to be galdralag intended to provide protection for the deceased. Magickal poetry is found all across Northwestern Europe. It is extremely prevalent in the medical manuscripts of the Anglo-Saxons such as the Lacnunga. The Lacnunga features the Nine Herbs Charm in which Woden uses nine different plants. In Germany, two charms known as the Merseburg Charms were recorded during the 10th century. The first Merseburg Charm describes how Valkyries freed imprisoned warriors with the words “leap forth from the fetters, escape from the foes.” The second Merseburg Charm tells the tale of Woden healing his son Baldr’s injured horse by speaking the magickal words “bone to bone, limb to limb, like they were glued.” Healing charms are commonly found on gold bracteates, such as the one found in Denmark with the laukar inscription. Laukar is derived from the Proto-Germanic word for “leek,” a plant often used for medicinal purposes. The Anglo-Saxons used charms to heal ailments, but galdr magick specifically is also mentioned briefly in Beowulf. A grimoire known simply as the Galdrabok was compiled sometime during the 17th century. It features several spells and staves, as well as instructions on how to invoke both Christian and pre-Christian spirits.

In his work Germania, Tacitus claims that the Germanic tribes used casting lots for the purpose of divination. He states that they would take a twig from a nut-bearing tree and cut it into small pieces, marking each piece with a symbol. The pieces would then be thrown onto a white sheet while a priest or leader of the family prayed to the gods and chose three pieces at random. Many believe that these symbols described by Tacitus were runes, though scholars argue that they were likely other representative drawings. According to Tacitus, the Germanic peoples also interpreted the behaviors of animals such as birds and horses. Horses have especially been linked to the divine (though that is a topic for a whole other article.) Futhermore, he states that our heathen ancestors predicted the outcome of battle by taking a prisoner from an opposing tribe and forcing them to fight a member of their own tribe. Whoever wins suggests the results of war. Divination is often associated with seidr.

There are many other rituals and magickal practices that have not been extensively recorded. Shamanism is essentially contacting otherworldly spirits or traveling to other incorporeal realms, typically with the goal of achieving some sort of spiritual ecstasy or divine wisdom. Odin is derived from the Proto-Germanic word Wodanaz, meaning “rage”, and the prefix “Od” has similar meanings of “divine fury, frenzy.” For this reason, as well as tales within the Eddas and Ynglinga Saga, Woden is associated with shamanism. Utiseta is a ritual that involves an individual (usually a shaman) sitting out in the wilderness and communing with nature, usually with the aims of connecting to the land spirits, ancestors, or obtain sacred knowledge. It is Shamanistic in nature and linked to seidr. Many are probably aware of Totemism, where warriors would receive the strength from a totem animal. The Ulfhednar were warriors who literally adopted the behavior and strength of a wolf during battle and even dawned wolf hides. Another example of Totemism is different animals being of particular importance to different tribes. Again, we see the veneration of horses among the Anglo-Saxons. The Germanic pagans worshipped the gods through an array of ceremonies and celebrations. Ritual precessions involving a wagon have been recorded and it is likely that they were associated with fertility. A wagon precession dedicated to the goddess Nerthus is described in Germania. The ceremony concludes with the purification of the wagon and drowning of slaves. The Oseberg Tapestry illustrates something similar, and this type of ritual precession has also been attributed to Freyr.

Literary attestations and archaeological evidence indicate that one’s fate and physical wellness were of great importance to the Germanic heathens. Our ancestors lived in times of uncertainty; the rituals they performed and the gods that they worshipped reflected what they viewed to be crucial aspects of their society and that would ensure prosperity to their tribe. Unlike Christianity, the Germanic peoples did not worship the same god. Different gods were venerated and centered depending on what circumstances our ancestors faced. Therefore, we should think deeply about what we hope to achieve through ritual and worship. It might not be possible to completely reconstruct the sacred rites of the pre-Christian past, but we can use what we know as guidelines. Utiseta is a practice that I view as extremely valuable to any pagan, no matter the goal. The modern age has greatly disconnected us from nature, the core of paganism. Sitting out in nature, taking the time to familiarize yourself with your environment and developing a relationship with it strengthens your bond with your ancestors as well as the gods. You will also be acquainted with the land spirits. Paganism is much more than leaving offerings to the gods; it’s about worshipping the world around you, leaving offerings to the spirits that surround you. Paganism forces you to confront your environment. You don’t need to go purchase runes, you can simply pay attention to the behavior of wildlife. You don’t need to purchase anything, that is not what paganism is about. Moreover, think carefully about what goes into a ritual. Nothing is meaningless and everything is connected. There is a reason for the worship of Nerthus mostly taking place at a lake. Fertility deities are often linked to bodies of water, because water may be seen as amniotic fluid or menstrual blood. Everything is symbolic, all that goes into a ritual directly impacts your life. Our ancestors did everything for a reason. So, although we may not be able to perform some of the more elaborate rites of pre-Christian times, we can apply the knowledge, mindfulness, and fluidity to our own practice. Study the world around you, embrace change, and remember that there is meaning in everything.

[woundedheartwithin]

There’s this otherwise unattested goddess in Germanic Mythology (not Norse) named Sinthgunt whose sister is the sun goddess, and I’m obsessed with her.  The ONLY work she is attested in is the second Merseburg Charm where she helped to heal Balder’s horse.  Historians and mythologists have no idea who she is.  Linguists can’t nail down a solid etymology for her name.  Literally all they know about her is that she’s Sunna’s sister, she helped to heal a horse, and that’s it.  

I love her.  Imagine your only mark in known history, as a goddess or otherwise, is kindness and healing.  Not beauty, or atrocity, or power, but helping to heal a horse and then disappearing forever.

I hope they never learn anything else about her

[theyoungwaldschrat]

Runetober Day 15: Bones (following the woodland magic prompts by smalltownspells)

The second Merseburg Charm is a ninth century Old High German spell in which Woden (Odin), Sinthguth and Frija (Frigg) heal the broken leg of Balder's horse:

Like bone-sprain, so blood-sprain, so joint-sprain: Bone to bone, blood to blood, joints to joints, so may they be glued

In Old High German: sose benrenki, sose bluotrenki, sose lidirenki: ben zi bena, bluot zi bluoda, lid zi geliden, sose gelimida sin!

In Elder Futhark runes: ᛊᛟᛊᛖᛒᛖᚾᚱᛖᚾᚲᛁᛊᛟᛊᛖᛒᛚᚢᛟᛏᚱᛖᚾᚲᛁᛊᛟᛊᛖᛚᛁᛞᛁᚱᛖᚾᚲᛁᛒᛖᚾᛉᛁᛒᛖᚾᚨᛒᛚᚢᛟᛏᛉᛁᛒᛚᚢᛟᛞᚨᛚᛁᛞᛉᛁᚷᛖᛚᛁᛞᛖᚾᛊᛟᛊᛖᚷᛖᛚᛁᛗᛁᛞᚨᛊᛁᚾ

[thorraborinn]

Hello there, hope you're having a great day.

I was wondering if you have any tips or links for research into historical worship of Baldr. The well is coming up dry at the moment.

Sure, there isn't very much and you might already be aware of what I know, but I'll share what I can.

Baldr is seemingly mentioned in the second Merseburg Charm with the byname Phol. What this second name, spelled exactly that way, is meant to represent underlyingly, is a matter of some debate but at least going by Wikipedia there are some names of plants that seem to possibly be derived from it, as those names alternate with names derived from Baldr.

Stefan Brink discusses the flimsy, but not nonexistent, evidence for places named for Baldr in "How Uniform was Old Norse Religion?"

There is a literary description of a place where Baldr was worshiped in Friðþjófs saga, a 13th/14th century legendary saga. It should not be considered a viable source of historical information. In this saga, Baldrshagi 'Baldr's meadow' is a cult place and griðstaðr, meaning that violence is strictly prohibited. It's treated somewhat like a cloister; they send a woman there so that she can't be married, basically. It's a literary device from then-contemporary times back-projected onto an imaginary pagan past, but then, that's its own kind of interesting.

I recommend the paper "Some Controversial Aspects of the Myth of Baldr" by Anatoly Liberman. It's too dense to summarize effectively, and doesn't come to any really hard conclusions but also explains why it would be a mistake to do so. Liberman's papers are always good even if you don't agree with his conclusions because of his detailed descriptions of the history of research on the subject, and you can use this paper to find other things to read.

There's a fringe theory accepted by nobody by Theo Vennemann that Baldr is the result of a loan of the deity Ba'al into Germanic from Punic-speaking peoples in the distant past. It's definitely wrong, but fun.

[germanicseidr]

Baldr

Baldr is a Germanic deity perhaps best known for his death described in the eddas. It seems as if Baldr is purely a Norse deity but there are possible written down records that mention his name outside of Scandinavia. Unfortunately too little is known about this deity before the medieval ages so these records are just part of possible theories.

Baldr is seen as the deity of light, summer and joy. He is the son of Odin according to old Norse sources and owns a ship called the Ringhorn. He is basically the personification of everything good and pure. His mother Frigg, worried about his life after having bad dreams about her son, makes an oath so that not a single object can harm him. Unfortunately for Frigg, she forgot to add mistletoe to the list of objects and Loki eventually exploited this weakness which led to the death of this much beloved God. Baldr's death kickstarts a chain of events that eventually leads to Ragnarok. These events have been written down in the medieval ages but is there any evidence that Baldr was known amongst the ancient Germanic people?

Let's start by looking at his name. Baldr is an old Norse name which could have been derived from the Proto-Germanic word 'balþaz' which means 'brave'. There is a theory that the word 'brave' is named after the deity but this is highly uncertain. Another theory suggests that the name came from the Proto-indo European word 'bhel' which means 'white'. This makes sense as Baldr is often descripted as being pure, bright, fair or shining.

The most convincing piece of evidence that Baldr was known outside of Scandinavia comes from the Merseburg charms. These are two incantations written down in old High German that date back to the 9th century. The second Merseburg charm describes how Wodan healed a horse, this incantation was probably used by people trying to heal their injured horse, and mentions the name Balder:

"Phol and Wodan were riding to the woods, and the foot of Balder's foal was sprained So Sinthgunt, Sunna's sister, conjured it and Frija, Volla's sister, conjured it and Wodan conjured it, as well he could

Like bone-sprain, so blood-sprain, so joint-sprain: Bone to bone, blood to blood, joints to joints, so may they be glued." - second Merseburg charm

Another source that mentions Baldr's name is the Gesta Danorum, a 'history on Denmark' written by Saxo Grammaticus somewhere during the 12th century. Interestingly enough, Baldr suffers a slightly different fate even though the story has similarities to the ones told in the eddas. In the Gesta Danorum, Baldr is not a God but a demi-God who is at war with his rival, king Hother, for the love of a woman named Nanna (Nanna is also the name for Baldr's wife in the eddas)

The rivalry between the king and Baldr grew until one day they decide to fight each other on the battlefield. Baldr appears to gain the upper hand in the battle until Hother wields a sword conveniently named mistletoe. Baldr gets defeated and dies a short time later. It was Loki who encountered Baldr and made him possessed about the woman which eventually led to his death. This source is quite interesting but it is unknown if Saxo based this story on the eddas or if this is really an alternative tale on Baldr.

The oldest possible source on the worship of Baldr outside of Scandinavia comes from the Netherlands. An inscription has been found in the city of Utrecht which dates back to either the 3rd or 4th century AD and is written in Latin. The name 'Baldruo' is mentioned in this inscription but it is not certain at all if this name refers to the deity. We can't however fully exclude this source so that is why I found it worth mentioning.

There is however also a theory that excludes Baldr from the Germanic pantheon. The earliest written mentions of his name are uncertain so this makes some historians believe that Baldr wasn't even a Germanic deity at all. Baldr could perhaps just refer to a title of Wodan or was added in by Christians since Baldr has many similarities with Jesus of Nazareth, both are described as being pure, white and good and both died in a tragic way. The eddas were after all written down by a Christian, the Gesta Danorum as well.

Not a single depiction of Baldr exists before the medieval ages either, nor are there any sources about his worship or any possible temples. This makes the theory that Baldr is basically the Norse version of Jesus more likely. Also the fact that Baldr's death leads to Ragnarok is incredibly Christian in nature as ragnarok is quite similar to the Christian end-of-times described in the book of Revelation. Also Loki is often compared to the Christian devil, the one responsible for Baldr's death. Loki's existence is very doubtful, not a single archeological proof has been found that confirms Loki's existence in the Germanic pantheon. Perhaps Loki and Baldr are just Norse versions of Jesus and the devil.

Here are images of: Depiction of Baldr by Johannes Gehrts, Baldr's fight with king Hother by Johannes Wiedewelt, Baldr's death by Christoffer Wilhelm Eckersberg, Page containing the Merseburg charms,

[friedesgreatscythe]

so on a whim i watched a clip of heilung performing “traust” from their new album and immediately burst into tears.

the first part of the song is from the merseburg charm (which they also sang part of on their last album, namely odin’s bloodhealing chant). these verses are about women freeing soldiers from their bonds.

the rest of the song is from the grogaldr, about a witch brought back from the dead by her son. he’s been given a fatal task by his wicked stepmother, and hopes his mother can help (as she promised to do). she then casts a charm of protection on him. the verses the women sing are specifically 6~14.

as a christopagan with heathen tendencies, my mind is spinning at this. first, of course, is the defiance of death. second is the maternal protection and love, which defies death. last is the child who still must face the impossible, terrifying thing, but does so now with his mother’s protection and power.

last week (or earlier than that?) i reblogged a statue someone made of hel mary, combining the goddess hela with the virgin mary. i’d been thinking about their connections ever since, especially with conjunctions to sigyn; i have statues to both of them on my altar, on opposite sides, but i never really considered how they could connect until now. and “traust” brings all of that to life.

this is giving me a bunch of ideas for arthur/nem, but also for vera, vergil, and nero as well. with the latter i’d love to play more with canon, not in a full on AU, but just wedging in small expansions here and there. and the idea of vera using some kind of deathly devilry to keep her son and lover safe is,,,, Good,,,,

[hrodvitnon]

SO I FOUND ONE OF TWO THEMES FOR ABRAXAS, THE FIC IN WHICH VIV ‘N KEV BECOME MONSTER X, BOTH OF WHICH ARE BY HEILUNG

First is Krigsgaldr:

The Proto-Norse/Proto-Germanic lyrics were taken from the Eggja stone, a grave stone that is generally agreed to describe a funerary rite and protection for the grave’s occupant. But the English lyrics in the bridge are what made me think of the fic, particularly in that they talk about a society forced by invaders to adopt the ways of war:

“Coexistence, conflict, combat Devastation, regeneration, transformation That is the best I can do for you I see a grey gloom on the horizon That promises a powerful sun to rise To melt away all moons It will make the old fires of purification (of purification) Look like dying embers”

Second is Hamrer Hippyer:

Hamrer Hippyer is a fookin’ bop on its own, but the lyrics at around six minutes in come from the Merseburg charms, in which Wodan/Odin heals Balder/Baldur’s injured horse with the following incantation:

“Sose benrenki, sose bluotrenki, sose lidirenki: Ben zi bena, bluot zi bluoda, Lid zi geliden, sose gelimida sin.”

“Like bone-sprain, so blood-sprain, so joint-sprain: Bone to bone, blood to blood, Joints to joints, so may they be mended.”

[txwitchery]

Arcana: the Second Merseburg Charm

This Germanic incantation, which mirrors many other pagan and early Christian incantations from around Europe, is a spell for healing-- though it’s not entirely agreed whether it’s for healing people or horses!

Phol ende uuodan wworun zi holza. du uuart demo balderes uolon sin uuoz birenkit. thu biguol en sinthgunt, sunna era suister; thu biguol en friia, uolla era suister; thu biguol en uuodan, so he uuola conda: sose benrenki, sose bluotrenki, sose lidirenki: ben zi bena, bluot si bluoda, lid zi geliden, sose gelimida sin!

(Phol and Wodan were riding to the woods. And the foot of Balder’s foal was broken. So spake Sinthgunt, sister of Sunna; so spake Frija, sister of Volla; so spake Wodan, as best as he could: Like bone-sprain, so is blood-sprain, so is joint-sprain: Bone to bone, blood to blood, joints to joints, so may they be healed!)

[nebris]

Emil Doepler's depiction of the Second Merseburg Charm, 1905. In the charm, gods from continental Germanic mythology heal a horse.

[kwasifmp]

Baldur

Baldur is one of the Aesir gods. He’s the son of Odin and Frigg, the husband of the obscure goddess Nanna, and the father of the god Forseti.

He’s loved by all the gods, goddesses, and beings of a more physical nature. So handsome, gracious, and cheerful is he that he actually gives off light.[1]

The meaning and etymology of his name are uncertain and have been the topic of intense scholarly debate. Numerous possibilities have been proposed, including a derivation from the Proto-Indo-European root *bhel- “white”, Old Norse bál, ���fire,” or a hypothesized word for “lord” common to various Germanic languages. The most straightforward – and probably correct – explanation, however, is that his name comes from the Old Norse word baldr, “bold.”

whilst baldur is portrayed as innocent in demeanour and a martyr it is possible that baldur may have been abit warlike;  There’s one other literary account of Baldur’s death, that told by the medieval Danish historian Saxo Grammaticus.  one of the characteristics that stands out is Baldur’s constant eagerness to engage in battle. He’s even depicted as something of a warlord. This, combined with the many kennings that link Baldur’s name with weapons and war in general, suggests that Baldur was much more of an active fighter and less of a passive, innocent sufferer

Other than that, references to Baldur are scarce. He’s mentioned in an Anglo-Saxon chronicle where he’s given the additional name Bældæg, “The Shining Day,” and described as a son of Woden, the Old English name for Odin

Another brief reference to him can be found in the so-called Second Merseburg Charm from continental Germany, which comes from a manuscript that dates from the ninth or tenth century CE.

[germanicseidr]

Merseburger Charms

The Merseburger charms are two incantations in old High German written down in the 10th century by a cleric. These two spells are the only written evidence we have of specific pagan magic. What is also unique about these two spells is that they are still very prechristian in nature despite being written down by a cleric.

Incantation 1

The first spell is an incantation to free captured warriors from their fetters. In the spell it is written how the Idisi remove the chains of the prisoners. It is not fully known who these Idisi were. They are often seen as Valkyrie-like women or they are similar to the Disir, female spirits.

"Eiris sazun idisi sazun hera duoder suma hapt heptidun suma heri lezidun suma clubodun umbi cuoniouuidi insprinc haptbandun inuar uigandun"

"Once sat women, They sat here, then there. Some fastened bonds, Some impeded an army, Some unraveled fetters: Escape the bonds, flee the enemy"

Incantation 2

The second spell is an incantation to heal a horse. It almost reads like a poem, describing how Wodan heals a horse of Phol. This Phol character might be another name for Baldr but this is not entirely sure.

"Phol ende uuodan uuorun zi holza du uuart demo balderes uolon sin uuoz birenkict thu biguol en sinhtgunt sunna era suister thu biguol en friia uolla era suister thu biguol en uuodan, so he uuola conda sose benrenki sose bluotrenki sose lidirenki ben zi bena bluot zi bluoda lid zi geliden sose gelimida sin"

"Phol and Wodan were riding to the woods and the foot of Balder's foal was sprained So Sinthgunt, Sunna's sister, conjured it and Frija, Volla's sister, conjured it and Wodan conjured it, as well he could Like bone-sprain, so blood-sprain so joint-sprain Bone to bone, blood to blood joints to joints, so may they be glued"

Interestingly, the healing part of the second incantation is seen in many other countries: Norway, Sweden, Denmark, Scotland and India have very similar incantations to heal a horse. This leads us to believe that this incantation is much older than just the Germanic culture. It might be proto-indo European in origin. They were a horse culture so healing horses would have been incredibly important to them.