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03 KarinOlsen.pmd elfshot Hexenschuss, smith(s). ABSTRACT PALABRAS el contrario,unexamendelosdos‘mitos’ cortos es preferiblenointerpretarlos apresuramente comomanifestacionesdemitospaganos.Por ( mención deIng en sajona sondosreferencias aOdínen (mayores ymenores) sonextremadamente escasas. Todo loquequedaenlaliteraturaanglo- osimplesalusionesadivinidadespaganas lógico hasobrevivido,einclusorelatos cortos Los diosesjueganunpapelmenorenlaliteraturadelinglésantiguo. Ningún cuentomito- RESUMEN KEY and anequallyobscuredescriptionofshooting Maxims I extremely rare.AllthatisleftfromtheAnglo-Saxon periodare tworeferences to Woden in accountsoformereand evenshort allusionstopagan(majorandminor)divinitiesare minorroleinOld Englishliterature.Gods playavery No mythologicaltaleshavesurvived, Hexenschuss, herrero(s). caban laenfermedadycontraloscualeshabíaqueluchardestruirlos. expreso detransformarasusprotagonistas sobrenaturalesenseres demoniacosqueprovo- que ambosmitosfueroncreados ensuformaactuallaeracristianaconelpropósito needed tobefoughtanddestroyed . transforming theirsupernaturalprotagonistsintodemonic,disease-inflictingbeingsthat myths were created intheirpresent formintheChristianeraforexpresspurposeof ‘myths’tion ofthetwoshort inthe manifestationsofheathenmyths.Onthecontrary,them tooquicklyascryptic anexamina- Wið Færstice Æsir

WORDS ), elfosy

CLAVE and the : , . Given thesparsity of suchreferences, weare welladvisednottointerpret hægtessan : elfos, R EVISTA hægtæssan, THE The hægtæssan C WIÐ FÆRSTICE enelencantamiento THE NINEHERBSCHARM 23 ANARIA

witches, Æsir, , DE , Rijksuniversiteit Groningen

E brujas, Æsir,brujas, valkirias, STUDIOS , yunadescripciónigualmenteoscuradeldisparode , onemysteriousoccurrenceofIng in Nine Herbs Charm Karin Olsen Maxims I I NGLESES ANDITS SOURCES: RECONSIDERED Wið Færstice esa , 55;November 2007,pp. 23-31 Nine Herbs Charm yel ( Æsir dísir Nine Herbs Charm, dísir, ), elves and and . Dadalafaltadetalesreferencias, , AND

Odín, anfitriónfurioso,, Woden, Furious Host, Baldr, Wið Færstice 10/10/2007, 10:50 y hægtessan Wið Færstice shows thatboth The Rune Poem unamisteriosa inthecharm muestran esa ,

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KARIN OLSEN 24 in the tenth-century ,in thetenth-century MSHarley 585: West Saxon regnal list.But Woden alsooccursinonecharm, Anglian collectionofgenealogiesandinaninth-century the late-eighthcentury example, becomesaeuhemerized royal ancestorinBede’s undergone atransformationintoeitherhumansor, worse,demons. Woden, for in theAnglo-Saxon writtencorpus. If theydooccur, theirreferents haveusually inflicting beingsthatwere God. beingdisplacedbythetrue express purposeoftransformingsupernaturalprotagonistsintodemonic,disease- that bothmythswere created intheirpresentformtheChristianerafor mythspresentedshort in the as well,ifnotbetter.” appropriateforthetwoso-called The warningiscertainly passages ofpoeticdescriptionwhichamore prosaic explanationwouldilluminate advised toheedAudrey Meaney’s warningnottoread “heathenmemoriesinto invasions. For thefewreferences thathave well beenleft,weare,furthermore, ofanalreadypagan storiesandthedestruction depletecorpusduringthe Viking absence ofAnglo-Saxon mythologicalliterature, suchasaclerical intoleranceof hægtessan ( in poison, flyingvenom( Woden in ties are sparse.AllthatisleftfromtheAnglo-Saxon periodare tworeferences to andevensporadicaccountsofpagan(majorminor)divini- tales havesurvived, þam laþanðegeondlondfærð The Rune Poem As already mentioned,references topagangods,elves andwitchesare rare 1 After theinvocationofnine(orless?)herbs(Meaney 115)tofight and poisonbroughtitaboutthatwouldneverenterthehouse. into ninepieces. theserpent/worm,sothatitflew rious twigs,slew There apple A serpent/wormcamecrawling,tore amantopieces;then Woden tooknineglo- onhusbugan.(ll.31-35) æppelandattor, Þæt heonæfre newolde þætheoon Þær geændade sloh ðanæddran, toslatheman; ða genam Woden Wyrm comsnican, minorroleinOldGods Englishliterature. playavery No mythological AlltranslationsoftheOld Englishtextsare myown. inthecharm Maxims I 24 , andanequallyobscure accountofshooting and the onflyge Wið THE NINEHERBSCHARM

Færstice VIIII Nine Herbs Charm ), Wodenas introduced is ) and“the hostileonethattravelsthrough theland” Nine Herbs Charm wuldortanas, . Various possiblereasonscanbegiven forthe VIIII tofleah. , onemysteriousoccurrence ofIng and Wið 10/10/2007, 10:50 næddra 1

Færstice Ecclesiastical History The -slayer: thegodcuts esa

Nine Herbs Charm ( . Iwillillustrate Æsir ), elvesand , in 03 KarinOlsen.pmd likely theserpent’s own struction ofthehostilesnaketurnsoutto these parallelsare inconclusive asfarthecharmisconcerned,sincegod’s de- magical healeronC-bracteatesfeaturing Woden healingahorse.(Dobbie). Yet cated legofBaldr’s horse.Furthermore, KarlHauck hasillustratedthegod’s roleas physicians mustknow, andinthe tian) healerutteringthecharm. Woden’s roleasdoctor. In theeddic (with orwithoutrunes). inthem,orreal inrunes weapons twigs, perhapswiththenamesofherbscarved the snake(orworm)intoninepieceswith end. Ifthepoet,orcompiler, or even swords, seeBremmer 412-15. the region oftheconflictinhabitable(ll.220-22). similar catastrophicconsequences.Here thekillingcausesriseofpoisonouscreatures thatmake weapons hesmitestheserpentwiththem” (195).For analternative rendering of oftheplantsrepresentinginitial lettersinrunes thepower inherent inthem,andusingthemas thatis,ninetwigswiththe bythe evilone.He whichismeantninerunes, takesnineglory-twigs, the achievementsofherbs Woden himselfcomestotheirassistanceagainstthehostileattackof names endingin demonization oflessersupernaturalbeings,suchasthemysteriousfemaleswith often beenassumed.Indeed, well tothe hismarginalizationcorresponds very feat andthereference toChrist’s crucifixion. lays.Inconsists ofvarious thiscase,acompilerjuxtaposedtheinvocation oftheherbswith Woden’s act onlyspreads death. the following linesofthecharm:Christ’s sacrificecreated eternallifeforman; Woden’s standsinstarkcontrasttoChrist’ssecond role certainly crucifixionmentionedin fied, hostilepoisonstobefoughtbytheequallypersonifiedbenevolent herbs. This plain theoriginsofdisease:bykillingsnake, Woden hasreleased thepersoni- myth todiscredit Woden’s formerroleashealer. Woden’s role isthenusedtoex- Nevertheless,healing efforts. itisevenmorelikelythatthepoetinventedwhole killer, headjusteditdrasticallyinorder tohighlightthefutilityofpagan(magical) nine poisonsthatthenhavetobefoughtbytheherbsand (again). Atthesametime,however, theninepiecesofaddertransforminto 3 2 5 4 Woden’s roleinthe Given thedifferent nature ofthecharm,itispossiblethatcharm ofthevariousparts SeealsoGrattan andSinger. (53). In of interpretation The Solomon andSaturn WIÐ FÆRSTICE/FORASUDDENSTITCH —runa 25 3 and,ofcourse,theelves.Elves were notoriouscasualtiesof — accomplishthattheserpentdoesnotenterhouse 2 At firstglance,thisdepictioncouldbeanallusionto wuldortanas Nine Herbs Charm 5 II knew ofanoldermythfeaturing knew Woden asserpent- (Dobbie 38-48), the wulf’s slayeroftwenty-five dragonshas (Dobbie 38-48),thewulf’s 4 Instead ofdefeatingevil, Woden spreads itinthe Second Merseburg Charm Hávamál asmagicaltwigswasfirstgiven by Storms: “Crowning be futile. True, apple (st.147)Óðinnknows aspellwhich wuldortanas is thusnotatallaspositive ashas , Woden healsthedislo- , whichcouldbeeither 10/10/2007, 10:50 and poison wuldortanas real (i.e. Chris- —most asrods

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KARIN OLSEN 26 ( disease anddemonicpossession. The three the Christiannotionofthemasmalignantbeingsresponsible forbothphysical turn againsthumans. different from This traditionofamoralelves very iscertainly hadoncebeenneutralbeingswhocouldeitheraidor Scandinavian counterparts, the Christianizationprocess. Scholarshave arguedthatAnglo-Saxon elves,liketheir ety ofremedies againstelfshot,(water)elfdisease([ intent uponinflictingbodilypain: elves, togetherwithÆsirand spiritual influence. elves, recovery oftheirmalignant couldonlybebroughtaboutwiththedestruction Christian authors,elves belongedtothedevil’s domain.If apersonwasafflictedby edies are herbaldrinksandsalvesprepared inamore orlessChristianritual.For the no. clxiv, elfshot. below. ælfadl ælfsiden ; III .lxiii, The charm 8 7 6 wyll inbuteran. Wið andseoreadenetele,ðeþurhærninwyxð,wegbrade; færsticefeferfuige ), orsimplytheelfinrace( Dobbie andotherscholarsemendto “For aSudden Stitch,” For the oððe hitwære hægtæssangescot,nuicwilleðinhelpan. gif hitwære esagescotoððehitwære ylfagescot oððe wære onliðscoten,næfrenesyðinlifatæsed; oððe wære onblodscoten Gif ðuwære onfellscotenoððewære onflæscscoten hitscealgemyltan. hægtessan geweorc, Gif herinnesyisernes dæl, Ut spere, næsin,spere! Syx smiðassætan,wælsperaworhtan. Ut, lytel spere, gifherinnesy! lytel iserna,wund[MS] Sæt smið,slohseax, Ut, lytel spere, gifhitherinnesy! fleogende flaneforanetogeanes. ic himoðerneeftwillesændan, and hygyllendegarassændan; þær ðamihtiganwifhyramægenberæddon Stod underlinde,leohtumscylde, Ut lytelspere, gifherinnesie! Scyld ðuðenu,þuðysneniðgenesanmote. wæran anmode,ðahyoferlandridan. Hlude wæranhy, la,hlude, ðahyoferþonehlæwridan, wæter ælfadl I .lxiv Lacnunga 26 Wið Færstice ælfsiden, . For adiscussionoftheremedies againstelvishinfluence,Jolly 146-167. texts, Grattan andSinger 108-111,no. xxix, II

. lxv.1, elfshot, Dobbie 122-23. hægtessan confirms thenegativeattitudetowards elves.Here 7 8 ælf, ælfcynn swiðe. , are nothingmore thanantagonisticbeings wundrum II . lxv.5, Leechbooks ), , butsuchemendationisnotnecessary. See 6 ælf andinalmostallcases,therem- , III .xli, wæter andthe 10/10/2007, 10:50 ælfsiden ] ælfadle ælfside, Lacnunga , III .lxi, no. cxxxv, elfshot, ), -influence ælfcynn listavari- ; III .lxii, 03 KarinOlsen.pmd phorical conceptsshouldnotbeappliedtotheAnglo-Saxon valid. mindiscertainly us pause:whoare thosecreatures ridingover theland? Are theythe authentic. factthattheidentityofattackersissoobscure shouldmake The very caused when experiencinga No Germantodaywouldthinkofawitchshooting atthemwithanarrow orspear elves. Heather Stuart hasassumed,ordevelopedtogetherwiththedemonizationof clear whetherthisexplanationisbasedonauthenticmythologicaltraditions,as imagined missileattackbyinvisiblesupernaturalbeings,althoughitremains un- doubt, theAnglo-Saxons explainedtheoccurrenceofsuddensharppain withan be foundintheModern Scottish“elf-arrow” andModern German recipe (Cockayne290-293),andtheconcept ofshootingelvesandwitchescanstill product ofpoeticcreativity. Elfshot isamaladymentionedinanothermedical created onlytoreject thedeity, shootingwitchesandelveswere mostlikelynotthe with thewormin 9 Eric Stanley’s claimthatourmoderndistinctionbetween literalandmeta- byinvisiblemalignantbeings. Even ofthecharmdoesnothave so,themythgiveninfirstpart tobe waybroad; boilinbutter. andthered nettel,whichgrowsAgainst asuddenstitch,feverfew intoahouse,and Nim þonneþætseax, adoonwætan. The charmisinteresting inseveral ways.Unlike themythof Woden’s fight 10 9 Stuart (318-320). E.G.Stanley (237-245). Take thentheknife,putintoliquid. on themountaintop. Bewhole,Godhelpyou! for elves’ shot, this your remedy for hag’s shot; I will help you. Flee there * now Iwillhelpyou. This [be]yourremedy forÆsir’s shot,thisyourremedy be injured; ifitwere Æsir’s shot,oritwere elves’ shot,oritwere hag’s shot, blood, orwere shotinthebone,orwere shotinthelimb, mayyourlifenever melt. Ifyouwere shotintheskin,orwere shotintheflesh,orwere shotinthe little spear, notin,spear!Ifapieceofironbeinhere,thework ofahag,itmust knife, littleiron,greatwound.Six smithssat,madeslaughter-spears.Out, a flyingarrow fromtheoppositeside,towards them.Asmithsat,forgeda power, and[,] screaming[,] spearssent;Iwillsendanother[one]backtothem, tree, underalightshield,where themightywomendeliberatedabouttheir enmity/strife. Out,littlespear, ifyoubeinhere. I/hestoodunderthelinden when theyrodeover theland.Shield yourselfnow, thatyoumayescapethis Loud theywere, lo,loud,whentheyrodeover themound,theywere resolute Hal westu,helpeðindrihten! Fleoh þær*onfyrgenheafde. ðis ðetobotehægtessangescotes;icðinwillehelpan. Þis ðetoboteesagescotes,ðisylfa 27 Hexenschuss Nine Herbs Charm , yetfortheAnglo-Saxons thesuddenpain , whichhadbeenappropriatedoreven 10/10/2007, 10:50 Hexenschuss mihtigan wif . No was 10

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KARIN OLSEN 28 companions’ opennesstowards theChristianfaith. supernatural womencalledboth in of thevalkyries.” Hexenschuss Hauer’s intheword shootingwitcheswhoseformer existencehassurvived ever, doestheidentityof —most probably thepatientorhealerhimself—withspears.Even then,how- advance onhorsebackandthenattackthepersonstandingunderlindentree obtain a new headofgoldenhairfrom the obtain anew bound. Similarly, in ‘world oftheblackelves’ makethefetterGleipnir, tohavedwarves withwhichtheFenriswolf isfinally members of Woden’s Furious Host, whoreappearas “mighty women” to,ifnotidenticalwith,the ofline8,orare theycounterparts dísir Va tioned intheScandinaviantextsof ,andeven theonereference to whenitisasscantinthiscase.Noparticularly metal-workingelves are men- his Snorri Sturluson with equatesmetal-working dwarves smith Va dary based ontheinterpretations oftwospecificreferences inIcelandic texts:thelegen- tification ofthesmithswithelvesinthischarmremains tentative,asitismainly riders couldbeÆsir-likecreatures andthemightywomencouldbehags,iden- identified asthegods,witchesandelvesmentionedinlines23to26a. Yet whilethe 252-53). For Stanley Hauer, theriders,mightywomenandsmithscanbe association ispossibleforallthree groupsofsupernaturalbeings.Given thegeneral over a called ’. For Snorri’s twotexts,Jónssonm (36),( calledIvaldi’sto thedwarves sons,andtheymadetheheadofhairSkiðblaðnir andÓðinn’s spear synir, okgerþvþeirhaddin okSkiðblaðni okgeirinn,erOþinatti,Gvngnirheitir and theailmentcanonlybeexplainedifridersare the ing. In fact,thecausalrelationshipbetweenactivitiesof Woden’s furioushost tion ofthenoisyentitiesridingacrosslandwithÆsirbecomeslessconvinc- smiths inAnglo-Saxon questionable. Englandremains very king’s spiteforthesmith.However thismaybe,theexistenceofatraditionelfish when askingthesmithabouthissons’ fateandmaymerely beanexpression ofthe ral nature?Furthermore, thekenningisusedby Va usually done),orcoulditnotbemerely akenningexpressing Va Þáttr Þiðrandi okÞórhalls ( lundr isopentointerpretation. Should wetake , whooccasionallyturnedagainstpeopleaswell. hlæw 13 12 11 Once theforgingsmithsare notnecessarilyelves,Hauer’s hypotheticalequa- In In Awell-known narrativeinwhichhostile Stuart (320). , ortheycouldbeelvesas“followers of Woden” and“humblerelations , mostlikelyafuneralmound,associatesthemwiththedead,yet this Gylfaginning (lundr iscalled . 28 11 12 Skáldskaparmál Evidence traditionisnotconclusive, takenfromanotherliterary Alternatively, theirnature alsoreminds usoftheScandinavian , forexample,ÓðinnsendsFreyr’s messengerSkinir down to in dísir Flateyjarbók visi alfa , Snorri relates hair, how ,afterhavingcutoffSif’s hasto mihtigan wif and svartálfum fylgiur “prince ofelves” in Iand in the story attackandkill Þidrandi forhisand inthestory : dísir Formanna Sögur remain elusive. They couldbeeither eptir þatforLokitilþæra dverga, erheitaIvallda Gylfaginning figure prominently is the story ofÞiðrandi figure prominently isthestory ( lundr’s opponentKingNiðuðr visi alfa 13 esa The statementthattheyride 10/10/2007, 10:50 inlines23and25?(Hauer Va swartálfar ) (122)( (221-24andnote15).Nine lundarkviða ( mightigan wif inaliteralsense(asis Skáldskaparmál ( lundr’s supernatu- , ‘after thatLokiwent “blackelves” in (st.32),and svartálfheimr whofirst ). 03 KarinOlsen.pmd that allsmithsare evil. been re-invented ofthehealingritual(Chickering99). simplyaspart nature likelythatithas ofthemythanditsChristianmanuscriptcontext,itisvery garas pitched againsttheevilpower ofthis into the “slaughter-spears,” akenningthatexpresses hostileintent. These spearsthenturn that beingtheenemyside.First ofall,thesixsmithsare theproducersof all membersofthegroupare onthesameside,andmuchspeakshere infavourof undermined ifsixsmithsareevilandoneisbenevolent. be tian patientandhealer)evil(hostilesupernaturalbeings)wouldcertainly ful withGod’s help(Doskow 324-326). This cleardivisionbetweengood(Chris- points out,thefinalbenedictionreveals thatthehealingritualcanonlybesuccess- the speaker?Again,Christiancontextofcharmisessential.AsMinna Doskow natural women.Are theytheevilwomen’s accomplices,oraretheyhelpfulaidsto conflict betweenassaultingsupernaturalwomenandanequallyaggressive healer. explains theoccurrence ofsuddensharppainanditsremedy intermsofanarmed ofthecharmisnothingmorethe narrativepart thananextensivemetaphorthat makes a devil becomesasmith,hellhishotsmithy: OldSaxon homilycalledbyitseditor“The EnglishHonorius.” In thishomily, the Anglo- authors couldbeeven more specific,asinthecaseofatwelfth-century between thehotsmithyandplaceofeternalfire, i.e.hell.In fact,Anglo-Saxon between evilforces andsmithsishardly surprising.Parallels caneasilybedrawn for anincision,theresultingwoundcannotbe tion attheendofcharmfailstoconvince.Afterall,evenifknifewere used assumption thatthisknifeisidenticalwiththeonehealerdipsintoconcoc- murderous weapon makesisratherunlikelythatthesmithbenevolent.Even the ofthe The role thanthatoftheÆsirandsuper- ofthesmithsiseven lesscertain not wish to be with our Lord in glory withprosperityand grace,withouttoil.God not wishtobewithourLord inglory ourLord insuchways.HowThe devilserves him?Becausehedid doesheserve þan yfelamannenGodsylfnymðþawræce(R.D-N Warner 141). swylcene smið7þurhswylcetol,geclænsaðure Drihtenþære halgenasawlen, acof þe wyrceð hatungebetweonan heoraemcristene,7bliðelicespecaðyfel.Þurh costninga, þatangensyndenehteres, þafielen7sagensyndþæramannatungen, heorð isseogedrefodnysse, 7seotyntrega. Þahameres 7þabeligessynden þa geafGodhimanewicaþ nolde beonmiduren Drihtene onwuldre midwele7blissebutengeswynce, On swylcenwisen(þegneð)sedeofol ureDrihtene. Hwuþegneðhehim?For he 14 Given theChristiancontextof charm’s transmission,theassociation gyllende garas gyllende seax lytel Such divisionhasbeendoneby Stanley R.Hauer, who,however, allows thepossibility mihtigan wif “littleknife,”whichinflictsa 29 thrown by the noisywomen.Furthermore, thesinglesmith with another æt henæfrenebyð(ge)swyncleas,forissmið,7his seax lytel gar . , justasthehealerfights swiðe. wund swiðe Rather, thehealer’s knifeis 14 It ismore plausiblethat 10/10/2007, 10:50 “great wound.” This

In otherwords, wælsperas gyllende

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KARIN OLSEN 30 see loves purity.” pers alsoloved theirdisgraceandbecameestrangedfromthealmightyGod, whoabhorsvicesand they considered suchfoulmen[their]gods,who loved vicesthatpleasethedevil:theirworship- plottingdevil,whodeceivesmankind,brought theheathensintothat grievousheresy,“The sothat wurdan framþamælmihtiganGode,/ seðeleahtrasonscunað,andlufaðþaclænnysse(ll.159-65) leahtras lufodan,þeliciaðþamdeofle,/þæteacheorabiggengan bysmor lufodan,/andælfremede gebrohte þahæþenanonþæthealicegedwyld,/heswafúlemenn himfundontogodum/þeþa deofol,þeswicaðembemancyn,/ andthenconcludes:Setheir Scandinaviancounterparts syrwienda or idolatorsandtheirpractices( D D C B marginalize andfinallyneutralizethesource ofthepatient’s pain. attacking demonicwomenandtheirinfernalaidsthushelpedthehealertolocalize, ties thatneededtobedestroyed intheeverlastingbattlebetween goodandevil. Woden, elves,Æsirandwitcheswere turnedintodisease-inflicting,malignantenti- however, were onlytodiscredit theirdivineprotagonistsinthenewChristianera. Saxon writersusedtheirknowledge fortheinventionofnewmyths These myths, duced manymythsina(suspiciously)systematicandobjectivefashion,theAnglo- ledge inthewaySnorri Sturlusson laterdidinhis been ignorantoftheirancestors’ paganreligion,theydidnottransmittheirknow- Wið Færstice place inthereligious literature ofAnglo-Saxon . panion oftheevilpagandivinities,whoseassociationwithdevilwasacommon- REMMER OCKAYNE OSKOW OBBIE The

, Elliot V.K., ed. Dictionary ofOld EnglishDictionary ‘D’ , Minna. “Poetic Structure andtheProblem oftheSmiths Færstice”.” in“Wið , Rolf Jr., “Hermes- and Woden- asInventors ofAlphabets:ANeglected 1864-6. In theend,anyone whotriestofindsourcesfor Carl Winter Universitätsverlag, 1991.409-419. Parallel.” 15 Language andLiterature com- makehimaperfect The infernalconnotationsofthesmithcertainly holy, butontheevilonesGodtakesvengeancehimself. doesourLordsuch asmithandthrough cleansethesoulsof suchinstruments which create hatred amongtheirfellowChristiansandhappilyspeakevil. Through tions, thethongsare thepersecutors,filesandsawsaremen’s tongues istroubleandtorment. his hearth The hammersandthebellows arethetempta- gave himthenonedwellingthatheisneverwithoutlabour, forheisasmith,and , Oswald, ed. OE willbedisappointed.Althoughthewritersofcharmscouldnothave deofol and Their ContinentalBackground 30 and most of its derivatives andcompoundswereand mostofitsderivatives usedforthefalsegods( The Anglo-Saxon Minor Poems Minor Anglo-Saxon The Leechdoms, Wortcunning, andStarcraft ofEarly England deofollic 12(1976):321-26. , svv. , WORKS CITED deofolgyld, deofolgylda deofolgyld,

In hisfamous,ÆlfricdismissesboththeRoman godsand . New York: ColumbiaUP, 1942. . Ed. Alfred Bammesberger. Heidelberg: , deofolgyld-hus, deofolscipe,deofolwitega deofolgyld-hus, 10/10/2007, 10:50 The 15 The re-invented mythof

Nine Herbs Charm . While Snorri repro- . Vol.. II . , Papers in deofol and ) ); , 03 KarinOlsen.pmd M H S S P S S J H G M W J ÓNSSONM OLLY TURLUSSON TUART TORMS TANLEY OPE RATTAN AUER AUCK ERONEY EANEY ARNER , John C.,ed. , Karen. , Stanley R. “Structure andUnity intheOld English Charm , Karl. “Gott als Arzt. Eine, Karl.“Gott exemplarische alsArzt. Skizze mit Text- undBildzeugnissen ausdrei , Heather. Anglo-Saxon “The Elf.” , Godfrid. , E.G.“ Diction andtheInterpretation of , Audrey. “Woden inEngland: aReconsideration oftheEvidence.” , R.D.-N , J.H.G. and Charles S , J.H.G.andCharles , Howard. Nine Herbs.” “The Oxford UP, 1952. Penitent’s Prayer Pontifical Institute ofMediaeval Studies, 1987.234-287. Oxford UP, 1968.667-724. Notes der Goldbrakteaten, verschiedenen Religionen zuPhänomenenundGebärden derHeilung (ZurIkonologie Reichert Verlag, 1980.19-62. Mittelalter undfrüherNeuzeit 115. 1931. Kegan Paul, 1917. , Finnur, ed. , Snorri. Popular ReligioninAnglo-Saxon England 15(1978):250-257. Anglo-Saxon

Early English Homilies from the Twelfth-Century MS.: Vespasian D. “De falsisdiis.” Edda Snorra Sturlusonar Edda Snorra Sturlusonar .” 31 A CollectionofPapers withEmphasis onOld XVI INGER ).” Homilies ofÆlfric:ASupplementary Collection Text undBild: desZusammenwirkens Aspekte zweier Künsteim .The Hague: Martinus Nijhoff,.The Hague:Martinus 1948. , eds.andtrans. . Ed.ChristelMeier andUwe Ruberg. Wiesbaden: Dr. Ludwig Modern LanguageNotes Studia Neophilologica . Ed. Finnur Jónssonm.Copenhagen:Nordisk forlag, . Copenhagen:Nordisk forlag,1931. . ChapelHill: UNorth Carolina P, 1996. Anglo-Saxon Magic andMedicine The Wanderer 59(1944):157-160. 48(1976):313-320. Wið Færstice 10/10/2007, 10:50 Folklore , ’.” . Vol. 2.London: English Language 77 (1966):105- XIV . London: . London: . Toronto: , and The

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