In the intricate tapestry of Norse mythology, magic weaves itself seamlessly through the tales and sagas of the ancient Germanic tribes. These enchanted narratives introduce us to a host of mystical figures, ranging from the ominous Gunnhild Gormsdottir to the formidable Grim Aegir of the saga of Hrolf the Footwalker, who are portrayed as witches and malevolent magicians. Conversely, figures like Thorbjörg Littilvölva emerge as potent seers with awe-inspiring abilities.
Yet, as we dive deeper into the annals of Norse lore, a distinction arises between the fantastical portrayals of magic in later sagas and the historical insights gleaned from older sources. Magic, essentially, is the human endeavor to harness supernatural forces for specific ends. It encompasses defined actions—rituals and spells—through which individuals seek to communicate with, influence, or even control these powers. The efficacy of such practices hinges upon a foundational belief in the existence of these supernatural forces, a common thread interwoven with religious beliefs across diverse cultures.
Historically, the notion that magic preceded religion has been dispelled. Earlier interpretations often misconstrued older religious customs as primitive and magical, perpetuating a now-outdated perspective. In reality, distinguishing between magic and religion can be a nuanced task, as their boundaries frequently blur, especially among the Germanic tribes.
Within the realm of Germanic magic, a dichotomy emerges between white magic and black magic. White magic is benevolent, encompassing healing spells, protective enchantments, and divination. On the darker side, black magic comprises spells intended to cause harm, including love spells and other malevolent practices.
The pantheon of Norse gods is not immune to the allure of magic. Odin and Freyja stand as the primary deities associated with magical prowess. Odin, in particular, is repeatedly depicted as a formidable sorcerer, donning disguises to traverse the realms. His various names, such as Göndlir (meaning wizard) and Galdrs födur (the father of the magic song), underscore his mastery of magic.
Snorri, in the Ynglinga Saga, sheds light on Odin's unparalleled expertise in the most potent art of magic—Seidr. This mystical practice granted him insight into the destinies of individuals and the perils of the future. Odin wielded Seidr to bring about death, illness, and misfortune, stripping others of their strength and intellect. Yet, in a paradoxical twist, he also held the ability to bestow power and wisdom upon those he chose.
As we navigate the realms of Norse magic, the lines between myth and history, religion and sorcery, remain tantalisingly blurred, inviting us to unravel the secrets concealed within the ancient tapestry of Germanic mysticism.
Diving into the intricate web of Norse magic, Odin emerges not only as a formidable sorcerer but also as a master of runes and poetry—potent tools with magical implications. In the Havamal, Odin reveals his mastery of 18 magic songs, each possessing diverse applications. Beyond his role as a spell-weaver, Odin assumes the mantle of a magical healer, as illustrated in the second Merseburg spell, where he mends a wounded horse through incantations. Even the English Nine Herbal Blessing pays homage to Odin's magical influence.
Undoubtedly, Odin stands as the central god of magic among the Aesir, his repertoire extending to runes, poetry, and healing spells. However, Freyja, a prominent figure among the Aesir, is also deeply entwined with sorcery.
The narrative surrounding the Vanir War introduces Gullveig, a Vanir described as a sorceress and seer. In a cryptic episode, she arrives among the Aesir, casting spells in a trance under the name Heidr. The Aesir pierces her with spears and burning her three times. Miraculously, Gullveig survives and roams as a sorceress. The interpretation of this tale is elusive, with some suggesting it marks the onset of the war between the Aesir and Vanir. Gullveig's supposed role as an agent of the Vanir, sowing discord through sorcery and greed, adds complexity to the narrative. Intriguingly, due to their shared association with gold and treasure, some theorize that Gullveig is another name for Freyja.
While Odin takes the spotlight as the central god of magic, Freyja's prominence as a powerful sorceress and her direct connection to magic within the Vanir realm cannot be overlooked.
In the realm of Old Norse literature, the term "Seidr" emerges as the most prevalent descriptor for various forms of magic. Though often associated with black magic and malevolent spells, Seidr's scope extends to both positive and negative magical practices. What sets Seidr apart is its connection to femininity. In the portrayal of Odin as a magician, Snorri highlights that Seidr is perceived as unmanly, casting shame upon those who wield its wisdom. This sentiment echoes throughout Norse literature, with the term "Seidmadr" (wizard) deemed a serious insult for men. Thus, the confluence of Odin's magical prowess and the association of Seidr with femininity adds layers of complexity to the intricate world of Norse magic.
Accusations of sorcery and the practice of Seidr are not confined to Loki's speech; even Odin, the mighty Allfather, faces such claims. In the eyes of Loki, Odin's engagement in sorcery is deemed unmanly, a perception reinforced by societal norms that associate Seidr with femininity. Seidr, a magical art, becomes a woman's domain, and those who dared to wield it were known as Seidkonur. These women, despite being later labeled negatively as witches in Christianized sources, held a dual reputation depending on the nature of their magical endeavors.
In addition to the terms Seidmadr and Seidkonur, the designation "Finnr" was often used for wizards, aligning the Finns with a particularly magically powerful people in Norse beliefs. Sagas frequently mention Finns as formidable magicians, adding an intriguing layer to the rich tapestry of Norse magic.
One prevalent form of magic in Norse sources is Galdr, commonly known as magic songs. These mystical incantations, associated with poetry, were performed with specific meter called Gladralag, characterized by a strict bar rhyme and an emphatically parallel verse structure. Although the content of Galdr remains elusive, their effects are described. Odin, recognized as the father of the magic song, possesses 18 renowned magic songs, each serving diverse purposes—ranging from settling disputes and healing to repelling arrows and casting love spells.
The saga of Erik the Red unveils the Vardlokkur, a soul lure chant employed by the seer Thorbjörg Litilvölva. Situated among the women of the court, they summon spirits through this enchanting song, allowing the seeress to glean insights into the future. The term Seidlaeti, meaning magic sound, is also associated with this type of chant.
While some sagas depict Galdr as sung sayings, others present them as mumbled incantations, such as the saga of Grettir the Strong. A harmful spell against Grettir involves carving runes into a root, coloring it with the witch's blood, and muttering Galdr before tossing it into the sea, bringing calamity upon the hero.
Comparisons with other Germanic regions reveal known spells like the Merseburg spells, Old English nine herbs blessing, and worm exorcism. These spells, often rhymed or poetic, lack the strict structure of Norse Galdr but share common elements, including a mythological model action, invocation of deities, the spell itself, and an activating formula. Most surviving spells focus on healing and protection, constituting a significant portion of white magic. The Christian era saw a transformation, with pagan god invocations replaced by references to the Christian God and Jesus, although some versions retained ancient forms. As we explore further, we uncover a rich tapestry woven with threads of mysticism, tradition, and cultural evolution.
Among the renowned examples of Germanic spells, the Merseburg spells take center stage, each unveiling a unique facet of mystical prowess. In the first spell, some supernatural women, possess the power to bind or release warriors. The incantation includes a wish and a formula empowering the warriors to free themselves from the mystical shackles. The second spell narrates Odin's mystical healing of a horse, accompanied by the magic formula: "leg to leg, blood to blood, limb to limb, as if they were glued!"
Odin's healing repertoire extends to the Old English Nine Herbs Blessing, describing nine plants with purported healing properties. The accompanying saying recounts how Wodan (Odin) used nine twigs to strike a snake, causing it to splinter into nine pieces. Whether the snake symbolizes actual reptiles or serves as a metaphor for illness remains ambiguous. Notably, the number nine, significant in Germanic symbolism, features prominently in both this blessing and the healing spell Wid Cyrnel from the Anglo-Saxons. The spell invokes the transformative power of the number, culminating in freedom from various afflictions.
An intriguing blend of Christian influence and lingering Germanic magic is evident in the Tegernsee worm blessing. In this incantation, the command "Go forth, worm, with the nine little worms" signifies a Christianized adaptation. The ritual involves guiding the worm from the marrow to the vein, flesh, and skin, culminating in an arrowhead, accompanied by the recitation of three Our Fathers. The mention of the arrowhead provides a glimpse into the physical actions accompanying the spell, highlighting the multifaceted nature of these magical practices. While the exact details of the accompanying actions in other spells remain lost to time, the surviving fragments offer a captivating glimpse into the fusion of Germanic magic and evolving Christian beliefs.
In the realm of Germanic magic, physical objects and written spells played a significant role, with amulets and rune magic serving as potent tools for healing and protection. Bracteates, ornamental metal discs often made of gold, were prominent during late antiquity and the Migration Period. Depictions on bracteates included a visual rendition of the second Merseburg spell, portraying Odin healing an injured horse. These amulets likely served magical purposes, providing healing and protection. Odin's portrayal in the act of healing a horse was so popular that it became the most common theme among bracteates.
While bracteates had their heyday in the 5th and 6th centuries, later centuries saw a variety of amulets made from amber, animal teeth, hair, and herbs. Even as Christianity gained prominence, the belief in the protective properties of old arrowheads persisted among the Anglo-Saxons, considered effective against evil elves causing illness and pain.
Lead and copper were popular materials for Viking Age amulets, believed to ward off evil spirits. Runes played a crucial role in these amulets, as they were carved onto the objects and used to inscribe spells. The use of runes in magic reflects the ancient understanding that the act of writing itself possessed magical power. Runes, initially a conventional alphabet like Latin, were employed both for mundane and magical purposes. Contrary to modern beliefs that attribute inherent magical properties to each rune, historical usage shows that the magic lay in the words and names represented by the runes.
Runic magic involved representing spells in written form, imbuing them with enduring power. The focus was on the meaning of what was written, not on the runes as mystical symbols. Unlike the modern perception of each rune carrying profound magical significance, historical evidence suggests that runes primarily served linguistic and conceptual purposes.
Conceptual runes, such as Tiwaz (named after the god Tyr) or Fehu (meaning possession or livestock), could be employed in magic. The Sigrdrifumal in the Poetic Edda recounts the Valkyrie Sigdrifa advising the hero Sigurd to carve runes on his sword and invoke Tyr for victory in battle. While modern interpretations often focus on the physical form of runes, historical evidence suggests that the power resided in invoking the name or concept represented by the runes.
In essence, the use of runes for magic involved invoking the specific word or name associated with each rune. The conceptual value of runes, tied closely to precise words, was not driven by complex meanings but rather by the symbolic representation of concepts and the magic inherent in the spoken or written word.
In the realm of rune magic, formulaic words inscribed on amulets played a significant role, offering protection, healing, and various other intentions. Common among these were terms like "Alu," signifying "protection," "Ota" for "fear" to ward off evil forces, "auja" meaning "healing," and "laukar" representing the potent medicinal plant leek. The formula words were often abbreviated, with variations such as lakR, lkaR, lauR, luR, or simply lR conveying the desired meaning. One particularly intriguing formula word is "Futhark," representing the first six runes of the alphabet and likely symbolizing the essence of runic power in written magic or the authority of the rune master as a magician.
Another facet of runic magic involved writing down spells, constructing them similarly to orally spoken incantations. An example of this is a skull fragment from Ribe, featuring an inscription meant to ward off an evil dwarf and alleviate pain. This type of amulet falls into the category of protective and healing spells.
Runic spells also took the form of written incantations with seemingly nonsensical final formulas. For instance, a bracteate from Undley in England contains the words "maegae medu," translating to "mead for relatives" in the sense of wealth, alongside the formula "gaegogae." While these seemingly nonsensical elements are often interpreted as having unknown magical meanings, similar formulas are found in various written magical traditions, such as the well-known "abracadabra" from Roman culture, used in spells against disease.
Amulets with runic inscriptions served a multitude of purposes, crafted from materials like copper and lead during the Viking Age. Some sagas even mention runes carved on cups to guard against poison. In the saga of Egil Skallagrimsson, runes carved on a drinking horn shattered it, preventing harm from poisoned contents.
However, rune spells weren't limited to protective and healing purposes; they were also employed for damage spells and black magic. Black magic encompassed spells intended to cause harm, illness, or misfortune to others, including love spells considered as harmful. Seducing women through magical means was deemed shameful, with the Ynglingasaga recounting how Odin's use of magic to make the giantess Rindr submissive led to his expulsion from Asgard for ten years. Despite this, numerous amulets containing wishes for love were crafted, showcasing the dual nature of rune magic in both protective and harmful spheres.
In the realm of black magic, damaging spells designed to bind others and wreak havoc are evident not only in Odin's spell songs but also in sagas like that of Grettir the Strong. These tales describe spells that bring disaster, often incorporating runes for added potency. A notable example is found in the saga of Egil Skallagrimsson, featuring the Thurisaz rune carved three times along with an insult, is set up against King Erik Bloodaxe. This ritual aimed to sway land spirits against the king. Similar practices, such as using a pole with a horse's head, are recounted in sagas but should be approached with skepticism, as these tales were written in the Christian era and may represent a glorified and fantastical version of pagan magic.
The use of poison is another aspect of black magic in the sagas, with wizards spitting burning and deadly poison, and the concept of the evil eye causing harm through a malevolent gaze. Trolls, once regarded as clever and cunning giants, were associated with magic that brought illness and cast illusions. Dwarves, considered dangerous and disease-bringing beings, could be warded off with protective amulets like the skull fragment from Ribe. Elves, initially portrayed as purely good beings, transformed into evil entities in some Christianized beliefs, causing sudden illness or pain with a magical arrow shot.
A common characteristic among these magical beings was their ability to change shape, a power shared by wizards in sagas and stories. Wizards like Grim Aegir could transform into dragons during battle, spewing fire and poison. Heroes like Sigurd and Gunnar, or Bödvar Bjarki, also underwent transformations through spells, introducing the concept of Hamingja—a guardian spirit allowing sorcerers to appear in a different form.
White magic, on the other hand, encompassed the realms of fortune-telling and oracles, practices deeply rooted in the Germanic tribes' history. Powerful seers played a significant role, reading fate through various methods. Although their roles may not have been strictly magical but also religious, later Christian sources tended to portray these seers as sorceresses and witches, blending the realms of prophecy and magic.
Tacitus, in his accounts from antiquity, mentions divination rituals among the Germanic tribes involving marked sticks of wood from fruit-bearing trees, scattered randomly on a white cloth to read fate. While runes are often associated with such practices, Tacitus does not explicitly mention them, and it's likely that runes were not in use during his time. The Ynglinga Saga describes a different divination method, where the blood of a sacrificial animal is sprinkled on wood shavings to determine fate. The marking of wood need not involve runes, and blood-marked pieces were used for oracles.
Seers, known as Völva or Spakona, played a central role in predicting the future, transitioning from respected figures among the Germanic tribes to, in Christian Middle Ages perspectives, becoming sorcerers. Fortune-telling practices included magic chants to lure spirits and the drawing of marked pieces of wood, though detailed processes are not explicitly outlined in the sagas.
Another form of magic involves spells for the dead and conjurations. The Galdr Soullocker and other spells were used to summon spirits, with wizards in sagas summoning powerful demons, often referred to as trolls, against their enemies. This practice was expressly forbidden in Scandinavian law, as seen in the prohibition of utiseta, referring to sitting outside to summon trolls or the dead. Similar magical practices were also noted by Burchard von Worms in the late 10th century.
The sagas depict Odin's ability to bring the dead back to life using magic songs, herbs, and spells. Odin resurrects the hanged, brings Mimir's severed head back to life, summons seers from the grave, and even revives the dead mother of Svipdag. The summoning of the dead, trolls, and spirits for oracles was an integral part of Germanic magic.
In conclusion, the rich tapestry of Germanic magic unfolds through the pages of sagas, revealing a world where seers, sorcerers, and supernatural beings dance on the edge between reality and myth. From the divination rituals described by Tacitus involving marked sticks of wood to the forbidden summoning of trolls and the dead, the practice of magic among the Germanic tribes was diverse and complex.
As we dive into the mystical realms of Germanic magic through the lens of sagas and ancient texts, the boundary between the natural and the supernatural blurs, leaving us with a legacy of captivating stories and enigmatic practices that continue to intrigue and mystify.
This post is translated and edited by the permission and help of Ardko himself. Click to watch the original video (in German).