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The Nine Herbs Charm

The Nine Herbs Charm poem is quite a fascinating piece that conjures words into Galdur (spoken magic spells) a mention of Oden or Woden and is still to this day in my opinion an important piece regarding herbal remedies utilized by practitioners of Galdur and Seiðr. So today’s blog post I want to share with you all the details, background and everything important to know regarding this charm.

“These nine have power against nine poisons. A worm came crawling, it killed nothing. For Woden took nine glory-twigs, he smote the adder that it flew apart into nine parts.”

— Excerpt from The Nine Herbs Charm

This tenth or eleventh century work is a collection of remedies, prayers, blessings and charms for humans and livestock (Pettit, 2001). Its 63 somewhat curious lines of verse and seven of prose have fascinated scholars of history, religion, literature and linguistics, as well as herbalists delving into the treasures of the past for knowledge and wisdom which might inform their current practice. The charm itself is difficult to translate and interpret (Banham, 2009), not helped by the corrupt nature of the manuscript text, where some words appear to be missing and certain lines may have been transposed (Cameron, 1993). It is complex and mystifying, perhaps deliberately tantalising, so that only the cunning may unpick it; the Anglo-Saxons after all delighted in riddles (Porter, 1995). SOURCE

NIGON WYRTA GALDOR

POPULARLY KNOWN AS THE NINE HERBS CHARM

The Nigon Wyrta Galdor (NWG) or, popularly, the Nine Herbs Charm, is an Old English healing spell—a galdor—intended to remedy a wound of some kind. The charm is recorded in a single manuscript, Harley MS 585 (ff 160r—163r), commonly known today as the Lacnunga (Old English ‘remedies’), which the British Museum dates to the 9th or early 10th century. The topics, themes, and entities the charm touches upon, such as animism, emphasis on the numbers nine and other multipliers of three, and the invocation of the Germanic deity Odin (Old English Wōden) stem from the pre-Christianization beliefs of the Old English.

Remember, Mugwort,
what you brought to pass,
what you readied,
at Regenmeld.

You’re called Una, that most ancient plant.
You defeat three, you defeat thirty,
you defeat venom, you defeat air-illness;
you defeat the horror who stalks the land.

And you, Waybread, plant-mother!
You’re open to the east, yet mighty within:
Carts creaked over you, women rode over you,
over you brides bellowed, over you bulls snorted!

You withstood it all—and you pushed back:
You withstood venom, you withstood air-illness,
you withstood the horror who travels over land.

Now, this plant is called Stune, she who grows on stone:
She defeats venom, she grinds away pain.

She’s called Stithe, she who withstands venom;
she chases away malice, casts out pain.

This is the plant that fought against the wyrm.
She is mighty against venom, she is mighty against air-illness;
she is mighty against the horror who travels over land.

You, Venom-loathe, go now!
The less from the great,
the great from the less,
until for both he receives a remedy.

Remember, Chamomile,
what you brought to pass,
what you accomplished,
at Alorford,
that no one should lose their life to disease,
since for him Chamomile was prepared.

Finally, this plant is known as Wergulu,
who a seal sent over sea-ridges,
to aid against venom.

These nine plants defeat nine venoms!

A wyrm came slithering, and yet he killed no one,
for wise Wōden took nine glory-twigs
and smote the serpent,
who flew into nine parts!
There, apple overcame venom:
There, the wyrm would never find shelter.

Fille and Fennel, a most mighty pair!
The wise lord shaped these plants,
while he, holy, hung in the heavens,
he sent them from the seven worlds, seven ages of man,
for wretched and wealthy alike.

She stands against pain, she stands against venom,
she is potent against three and against thirty,

against a foe’s hand, against great guile,
against malice and bewitchment
from animal and spirit.

Now! May the nine plants do battle against nine glory-fleers,
against nine venoms and against nine air-diseases,
against the red venom, against the running venom,
against the white venom, against the blue venom,
against the yellow venom, against the green venom,
against the black venom, against the bluevenom,
against the brown venom, against the purple venom,
against wyrm-blister, against water-blister,
against thorn-blister, against thistle-blister,
against ice-blister, against venom-blister.


If any venom comes flying from the east,
or any comes from the north,
or any from the west over folk!

Christ stood over illness of every kind.
Yet I alone know water running
where the nine serpents guard.

Now, may all plants arise,
seas ebb, all salt water,
when I blow this venom from you.

Ingredients: Mugwort, Waybread open to the east, Lamb’s Cress, Venom-Loathe, Chamomile, Nettle, Sour-Apple-of-the-Wood, Fille, and Fennel. Old soap.

Prepare and apply the salve: Work these plants to dust, and mix them with apple mush. Make a paste of water and ashes. Take Fennel and mix the plant into the boiling paste. Bathe the wound with an egg mixture both before the patient applies the salve and after.

Sing the above galdor over each of the nine plants. Sing the galdor three times before the patient self-applies the salve, and sing the galdor three times on the apple. Sing the galdor into the patient’s mouth, sing the galdor into each of the patient’s ears, and—before the patient applies the salve—sing the galdor into the patient’s wound.

What are the Nine Herbs?

The Nine Herbs Source: https://spitalfieldslife.com/2018/05/15/the-nine-herbs-charm/

A vast rabbit hole about medicinal healing, magickal properties, and numerology related to this charm and all its translations and interpretations exists, but we’ll get right to the point. Here are the nine herbs, their Old English names, their Latin binomial names, a few interesting points involving their history in herbalism, and lastly, the symbolism behind their corresponding number in the charm.

  1. Mugwort (mucgwyrt, Artemisia vulgaris): Mugwort is one of the oldest and most powerful herbs (one of our faves!). A potent herb for intuition, visions, and dreams, it is also antibacterial, a digestive bitter, and a relaxant. You will see it all over the side of the road in summertime. One is the number of unity and a symbol of the sun: a perfect starting point for this midsummer custom. 
  2. Plantain (wegbrade, Plantago major): Plantain was called “waybread” in ancient herbal texts for its propensity to grow where the earth was most densely packed: trails and roadways. It’s excellent for bites and stings and known for its superb drawing power. Two is the number of balance and duality and represents the waxing and waning of the moon.
  3. Lamb’s Cress (lombes cærse, Cardamine hirsuta): Also known as Shepherd’s Purse, or stune in Old English, and related to the verb stunan (‘to combat’), it is another strong antibacterial herb and also a diuretic. Three, as noted above, is poignant in pagan beliefs. It is sacred to the goddess and represents her three phases: maiden, mother, and crone. And you’ve likely heard the phrase “third time’s a charm”… Well, now you know where it came from!
  4. Nettle (stiðe, Urtica dioica): As referenced in our spring column, Nettle is one of our favorite herbs. It is abundant in our region and great for relieving pain and inflammation. Its energetics are cool and dry, which makes it a great restorative spring tonic, but its fiery sting is surely reminiscent of the summertime. Four is a very meaningful number in many mythologies and represents the seasons, the elements, the cardinal directions, the moon phases, and the tarot suits.
  5. Betony (attorlothe, Stachys officinalis): The Romans listed 47 different medicinal uses for Betony and believed that even wild beasts used it as medicine and would seek it out when wounded. In pagan beliefs, five is most prominently represented by the pentacle, a talisman that is directly used in magickal evocations and symbolizes interconnected life and eternity. It is also the number of humankind (five senses, five digits, five appendages, etc.).
  6. Chamomile (mægðe, Anthemis nobilis): Externally, Chamomile can help heal wounds, and internally, when made into a tea, is wonderfully calming. It’s often taken to soothe upset stomachs and menstrual cramps, and helps with insomnia. Its flowers also resemble the sun! Six is three times two, thus having similar attributes to the number three, but intensified.
  7. Crab Apple (wergulu, Pyrus malus): It is believed all apples evolved from the Crab Apple, the original wild apple. With ties to Christian beliefs involving the serpent in the garden of Eden, the Charm also mentions it just before the slaying of the adder. Seven is considered a spiritual number and corresponds to the psychic centers, called chakras. Also, more commonly, the seven days of the week (as well as the length of one moon phase). 

The eighth and ninth herbs of the charm, Thyme (fille, Thymus vulgaris) and Fennel (finule, Foeniculum vulgare) are mentioned together. Both are considered digestive herbs, and magickally, both are associated with protection, strength, courage, and the will to live. In some translations, Thyme is replaced with Chervil (Anthriscus cerefolium)but in either case, they both have a direct correlation to the god Woden and his power. Appropriately, eight is a number of power. It represents the sun and the eight sabbats (seasonal pagan holidays), and of course, the number nine completes the cycle. SOURCE

The god Wōden (the Old English form of the name Odin) makes a rare appearance in a small healing charm recorded in the 900s.

Further Resources

The Nine Herbs Charm
In Modern English

WODEN’S NINE HERBS CHARM from Lacnunga LXXIX-LXXXII

The Nine Herbs Charm

The Nine Herbs JSTOR

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The Kalevala – The Epic Finnish Saga

The Kalevala is truly a gem of Finnish culture, folklore and literature which is one I have been fascinated with for years. It is also perhaps the most famous and republished piece of literature to come out of Finland. The Kalevala is a collection of tales from the creation of the world, stories of Finnish gods and goddesses as well as other figures of the folklore of Finland. I wanted to contribute by sharing this utterly amazing Finnish literature with my readers and explore deeper into its importance and tales. I hope you enjoy it as much as I do.

The first edition of the Kalevala came out in 1835. Elias Lönnrot compiled it from folk poetry recorded into notebooks during his collection trips among poetry singers in 1828–1834. At the time of publication of the Kalevala, Finland was an autonomous grand duchy, and before that, until 1809, Finland was part of the Swedish Kingdom. Especially for Finnish intellectuals, the Kalevala became a symbol of the Finnish past, the Finnish language and Finnish culture, a foundation on which they started to build the fragile Finnish identity. It also aroused much interest abroad, and brought a small, unknown people to the awareness of other Europeans.

The effect of the Kalevala on Finnish culture, arts and sciences has been significant. It has left its mark on the fine arts, literature, theater, dance and music. It lives on in popular culture, films, comics, games and commercials. During different periods, the Kalevala has been significant in different ways, and has given birth to different, strong interpretations. SOURCE (Finnish)

This is my personal copy I have in my library which is beautifully done with fantastic illustrations. Highly recommended.

Not so long ago, in the tiny, isolated villages of Finland, where prolonged summer days gave way to endless winter nights, people would pass the time by singing the many adventures of their favorite heroes: the mighty, magical men and women of ancient days.

They sang of old Vainamoinen, greatest of sages and magicians, who helped create the world but never could find a woman to wed him.

They sang of his friend and ally Ilmarinen, first among craftsmen, the blacksmith who forged the dome of the heavens.

They sang of Louhi, the ancient lady of Northland, whose crafty wit and magical powers made her a worthy opponent for Vainamoinen himself.

And they sang of Aila, Louhi’s lovely daughter, who captured the hopes of the two old friends and drew them as rivals to the shores of Northland.

And while these songs could still be heard, there came along a doctor, a scholar, who gathered and wove them together in a book he called the Kalevala. And so he created for Finns a national epic, and for the rest of the world, a work of wonder.

The songs endure, the heroes live. . . .

– from The Songs of Power: A Northern Tale of magic. Retold by Aaron Shepherd from the Kalevala

Further Resources

Full text of “The Kalevala : the epic poem of Finland”

The Kalevala – The Beginning of Beer in the Finnish Epic Saga

Tolkien and the Kalevala

Kalevala is Finland’s national epic. Compiled by Elias Lönnrot in the 1800s, it consists of epic poems of creation, magic, lust, vengeance and death. A story of the sons of Kaleva, the forefather of Finns, it takes the reader to a mythical ancient land filled with monsters and magic, and even to the realm of the dead. Be sure to check more from Antti Palosaari.
Veera Voima is a Finnish folk singer who specializes in rune singing. Her project “Myths of Making” is based on the birth myths of Kalevala. This is a short version of her song “Raudan Synty” (The Origin of Iron).
The Kalevala: the Epic Poem of Finland (Crawford Translation) by Elias LÖNNROT (1802 – 1884), translated by John Martin CRAWFORD (1845 – 1916) Genre(s): Poetry, Sagas Part 2 and Part 3
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Unbreakable

Unbreakable

© Eiríkr Haf Úlfrsson

Unbreakable I have lived through soul-shattering storms.

I have walked through fields of Fire and Blood,

the scars I carry still.

I have been thrown into the depths of the Ice,

And survived only to carry the Frosted-Spirits with me.

I have been thrown into the path of violence alone, left to fight my way out and survived to see another day.

I have been the Leader of others,

tasked to be trusted for their lives.

Only to see some never return home.

I have been the bringer of Death, Sorrow and Pain, a task that destroys the Mind and Spirit of many,

yet I am still here.

Though the faces and terrors of what I have done, Who I was still come calling in the Darkest of Nights,

I find a way to carry on.

Though I Live everyday with the Monster within, I trust in myself to keep it at bay.

I am not ashamed of who I am.

Regrets I have plenty but the Past will always remain as is.

Years in solitude gives a Man of my experiences time to think, To reflect on our past Deeds.

It makes one wonder a great many things.

The choices I made for myself and for those who trusted my leadership Perhaps one of my complications is meant to walk The Spiritual Path alone.

At least, until otherwise deemed fit to be among those Who can truly accept me for who I am, and once was.

I make no apologies for who I am now,

Nor will I avert who I truly am and the Gods and Goddesses Who resonate and speak to me in ways I am only beginning to understand.

I feel they have kept me alive and guided me my entire life.

For what purpose I know not and though they are the Gods and Goddesses Most fear and even hate, they have shown me love.

So be that as it is, I will remain steadfast in who I am, and never apologize for what I believe.

If this means remaining as I am today,

Then it is as it is meant to be.

My Code of Honor is as unbreakable As my Mind, Body and Soul have proven to be.