Merseburg magic spells

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Merseburg, Cathedral Abbey Library, Cod. 136, fol. 85 r with the Merseburg magic spells in the upper part (lines 1–12). Digitally colored scan of a photo print from the 19th century (Verlag v. F. Enneccerus, Frankfurt am Main 1897), which does not reflect the current condition of the original.

As Merseburg Incantations (MZ) two are Old High German sayings called for the liberation of prisoners and against Fußverrenkung that according to the place of their discovery in the library of the cathedral chapter to Merseburg are named. There they were in 1841 by the historian Georg Waitz in a theological manuscript of the 9./10. Discovered in the mid-19th century and first edited and commented on by Jacob Grimm in 1842 . The two magic formulas , along with the Hildebrandslied, are among the few texts that have survived in Old High German with reference to themes and characters from pre-Christian Germanic mythology .

The first Merseburg magic spell is generally regarded as a spell to release the shackles of a prisoner (warrior), the second Merseburg magic spell as a healing spell (see blessing ) of an injured or dislocated horse's foot.

Origin and shape

The Merseburger spells (MZ 1 + 2) can be found in a Sacramentary of the ninth century, a six-layer composite manuscript with double foliation, as subsequent entry to an initially remained free flyleaf . As a rule, the older foliation fol. 85 r cited in the scientific literature; it can be found in ink in the upper right corner of the sheet (see illustration). However, this count in the manuscript is incorrect because there are omissions and duplications. In his first edition, Grimm had therefore already cited the consistent younger foliation (fol. 84 r ) written in pencil on the lower right . In addition to the two sayings, the manuscript also contains two other German texts, namely the so-called “ Franconian Baptism Vow ” (fol. 16 r ) and the “ Merseburg prayer fragment ” (fol. 53 r ). Below the MZ there is a Latin prayer.

According to Bernhard Bischoff's palaeographic research , the MZ were entered in the manuscript in the first or second third of the 10th century. The Fulda monastery is generally accepted as the place of writing , where the codex was verifiably located up to the year 990. In his palaeographic expertise, Bischoff was able to prove that the "Franconian baptismal vow" was written in Fulda, as its typeface corresponds to the Fulda type of Carolingian minuscule script . Difficulties in classifying the MZ arise from the fact that the typeface of the MZ differs from the Fulda type and the Latin prayer following the MZ comes from a different hand. However, the quality of the recording is higher than that of other vernacular marginal entries in the rest of the Latin context. It is therefore assumed with regard to the MZ that they were copied from a template in Fulda.

The question of the dialect has not been finally clarified. Earlier assumptions, such as Thuringian (Grimm), could not be confirmed, since there is no direct evidence in the Old High German text corpus. The further discussion took place with the approval for the Rhine Franconian or for the East Franconian dialect. For the East Franconian there is a tendency with the reference to the place of writing Fulda. These circumstances also necessitate text-critical questions about the lexicons and the deviations given in comparison to the rest of the Old High German vocabulary ( Hapax legomena , suspected spelling or transcription errors). For example, from the MZ1 eiris as a prescription for enis, einis, eres, erist for once , and in the MZ2 the conspicuous graphics “ct” for birenki [ct] , and “ht” for sin [ht] gunt . These conspicuous writings are usually silently improved or, if necessary, displayed.

The proverbs are twofold. They consist of an epic-narrative introductory part (historiola) , which describes an earlier event, and the actual magic or incantation formula, known as incantatio .

Saying Historiola Incantatio
MZ1 V. 1-3 V. 4
MZ2 V. 1-5 V. 6-9

The form of the verse is the engraved long line and partly shows all stick rhymes , with the tendency towards short verse pairs. The stabbing is not carried out consistently and shows the tendency towards the end rhyme (MZ1 V.2, 4). It is therefore assumed, with some reservations, that the MZ are evidence of the transition from the technique of all-rhyming poetry to end-rhyming poetry.

The dating of the time of origin of the MZ is a key point of discussion in research. Wolfgang Beck names the following factors: references to the pre-Christian pagan Germanic religion , the stock of forms, the recording location, the recording time, the place of origin and the connection to oral poetry (" Oral Poetry "). Research conclusions from these factors are inconsistent and vary widely in timing. It is noticeable that the discussion here mainly focuses on the MZ2.

  • In the 19th century, Adalbert Kuhn assumed a direct link to an Indo-European continuous tradition with a time of origin before the historical evidence of Germanic poetry.
  • Gerhard Eis assumed a dating (MZ1) to the 3rd to 4th century.
  • Felix Genzmer dated the MZ1 in the 2nd century, the MZ2 in the 5th century.
  • Georg Baesecke dated to the early 9th century.

Current assumptions assume that the MZ was created close to the time of entry, at the earliest from the time of Boniface's mission before 750.

The main questions are why these sayings appear in this manuscript, why a later hand added an excerpt from a Latin church prayer and why no other pre-Christian pagan texts have survived. The absence of reference material makes the interpretation of the texts considerably more difficult. Different areas of application are assumed for the MZ1. As a release spell (bondage) for prisoners, or as a spell in medicine or in obstetrics . The use of the MZ2 against injuries and dislocations of a horse's hoof or leg is assumed.

Transliteration

Diplomatic text from Brown Old High German reading book .

The entry of MZ1 + 2 on fol. 85 r of the manuscript is shown line-exactly as follows:

Eiris sazun idisi sazunheradu or suma
hapt heptidun sumaherilezidun sumaclu
bodun umbicuonio uuidi insprinc hapt
bandun inuar uigandun H
P h ol endeuuodan uuorun ziholza du uuart
demobalderes uolon sinuuoz birenkict
thubiguolen sinhtgunt · sunnaerasuister
thubiguolen friia uolla erasuister thu
biguolen uuodan sohe uuolaconda
sosebenrenki sose bluotrenki soselidi
renki ben zibenabluot zibluoda
lid zigeliden sosegelimida sin.

First Merseburg magic spell

In normalized orthography with translation:

Eiris sâzun idisi, sâzun hêra duoder. (A1; C2)
suma haft heftidun, suma heri lêzidun, (C1; C2)
suma clûbodun umbi cuniowidi: (C1; B1, or C3)
insprinc haftbandun, infar wîgandun. (aD1; aD1)
      
Once upon a time women sat down, sat here and there.
Some held detention, others restrained the army,
others tinker with tight shackles:
Spring from the gangs, escape from the enemy.

(Modified alliteration scheme according to Eduard Sievers' five-type scheme)

The MZ 1 describes how a number Idisen freed on the battlefield captive warriors from their bonds.

  • The identification of the idisi of the first saying is unclear. Parallels can be drawn to other mythological conceptions of women that existed at the time the magic spells were created, namely the cult of disen and the matron. Idisen may be Valkyrie-like women. They may be identical to the Disen , female deities from Norse mythology. In addition, a profane interpretation of the “idisi” (ahd. Itis ) as noble women (more rarely also simple women) is not ruled out, since this meaning is probably more likely in the context of Old High and Old Saxon literature; Sun uses Heliand dense and Otfrid this word in the Christian environment. Further interpretations are magical women or even the counterpart to the Valkyries . Wolfgang Beck problematizes the transfer to other circles of imagination due to its purely functional justification, equating the Idisen as Valkyries should also be rejected, since the helping, liberating function of the idisi is incompatible with the "demonic, death on the battlefield" nature of the Valkyries . The equation was drawn up prematurely and "unfortunately dragged its way through research."
  • The last word of the first long line, duoder , which is most often found translated with there or there , also proves to be problematic . However, Gerhard Eis points out in his collection of essays Altdeutsche Zaubersprüche that “this meaning of duoder is nowhere attested or even proven to be probable”. He further argues that medieval copyists often - incorrectly - anticipated the initial sound of the second syllable in the first, and from this point of view he reinterprets duoder in muoder , Old High German for mothers . Proceeding from this, he does not understand the preceding word hera as here (her) either . but as noble or venerable . Of noble mothers would thus be mentioned. He in turn connects this with the Idis mentioned in the first half verse by referring to the matron cult that was widespread among the Germanic tribes at the time the magic formula was presumably created (first half of the first millennium AD) . As a helpful indication of this, he names, among other things, the three-number characteristic of the matrons that always appear in groups, and in fact the idises of the spell are divided into three groups. Beck notes that this argument does not have to be effective, since the idises of the first spell appear in groups and not as individuals acting individually.

Second Merseburg spell

In normalized orthography with translation:

Phôl ende Wuodan fuorun zi holza. (A1; A1)
there was demo balderes folon sîn fuoz birenkit. (B2, or B3; C2)
thû biguol en Sinthgunt, Sunna era swister; (A3; A1)
thû biguol en Frîja, Folla era swister; (A3; A1)
thû biguol en Wuodan, sô hê wola conda: (A3; C2)
sôse bênrenki, sôse bluotrenki, (C1; C1)
sôse lidirenki: (C2)
bên zi bêna, bluot zi bluoda, (A1; A1)
lid zi geliden, sôse gelîmida sîn. (A1k; B2)
      
Phol and Wotan rode into the wood.
The Balders foal's foot was sprained.
Sinthgunt and Sunna, her sister, discussed him.
Frija and Volla, her sister, discussed him .
then Wotan discussed it, who understood it well:
Like a dislocated leg, like a dislocation of blood
so limb dislocation:
Leg to leg, blood to blood
Link to link, how glued they should be!

(Modified alliance scheme according to Sievers)

Detailed view of “Friia” or “Frua” in the handwriting

The second Merseburg magic spell deals with the healing of a horse through discussion (for the special importance of equine medicine, see also ice). " Phol " and Wodan ride through the forest ( holza ), "Balder's" horse has an injured hoof or lower reaches. This is followed by the saying of Wodan: “Leg to leg, blood to blood, limb to limb, as if they were glued”. The word leg is to be read in its meaning "bone". The other (god) names could not yet be clearly identified. The identification of "Uuôdan" (Wodan, Wotan, Odin) and "Frîia" ( Frija , the wife of Odin) is recognized. In the case of the other names, it is not even certain whether they are really names of gods, since different interpretations exist for their translation.

  • It is also controversial how the name "Phol" is to be read in the 2nd verse. A capital letter P appears in the handwriting, followed by “ol”. An "h" is overwritten by the "o" above the line. Research has often seen the name of an unknown god "Phol" in it. At the same time, however, a spelling for nhd. Foals also seems possible.
  • It is discussed how “ Sinthgunt ” should be translated, whereby the handwriting is “sinhtgunt” .
  • Balder : Is the god of light in Norse mythology. In the West Germanic languages ​​this word is not known as a name for a deity.

Pictorial traditions

Bracteate Seeland-II-C , room Køge (IK 98)

On the bracteates of the Migration Period from around 450 AD to the middle of the 6th century, images of the divine healing of horses can be found on specimens of type B and C. Examples include the finds from Germany from Sievern and from Obermöllern near Merseburg. According to research by Karl Hauck, centuries before the literary version, these iconographic representations show Wodan / Odin healing a horse, the lower reaches of which clearly show damage. In particular, Hauck evaluated B and C types that were found in the context of the Odin's sanctuaries and, according to the cipher patterns he interpreted, presented the references to the MZ2. Hauck's methodology and its hermeneutical conclusions with regard to the literary representation of the MZ2 are in generally recognized in research, but are critically questioned or (by Beck) rejected by individuals such as Wolfgang Beck or Helmut Birkhan and Robert Nedoma.

According to Hauck, the bracteate finds are particularly significant from:

  • B type: Lellinge (IK 105), Obermöllern (IK 132), Schonen (IK 149.1).
  • C-Type: Darum V (IK 43), Fünen I (IK 58), Seeland II / Køge (IK 98), Lindkær (IK 110), Tulstrup (IK 191), Gudme (IK 392), Dannau district (IK 571 )

Heinrich Beck presents the patterns of the ciphers as an iconographic form, which is available in different degrees:

  • Fall of the horse. Recognizable by the dislocated forelegs and the downward-pointing, buckling posture of the horse.
  • Turning to an oversized head that embraces the horse's ear.
  • Inclusion of further details. Signs of salvation ( cross , swastika ), bird-shaped beings, runic inscriptions, words of salvation ( see illustration of bracteate from Køge ).

Indo-European comparisons

India

In addition to other recent European versions of the tradition, there is a parallel to the second Merseburg magic spell in the ancient Indian tradition Atharvaveda (Text IV 12 in the Śaunakīya version, IV 15 in the Paippalāda version). The text, written in Sanskrit , consists of the invocation of the healing powers dormant in the Arundhatî plant :

  1. You are a grower as Rohini [* Rote],
    the grower of the split bone,
    let this also grow (together), oh Arundhatî!
  2. What is more damaged to you, what is scorched
    bones or flesh in your self,
    that (the god) Dhatr (the [assembler]) should put
    together again in a healing manner , with the joint the joint.
  3. Together you become marrow with marrow,
    and together with you the joint with the joint,
    together you grow the fallen apart of the flesh,
    together the bones grow closed!
  4. Marrow will be put together with marrow,
    with fur grows fur (together),
    blood and bones grow for you,
    flesh grows with meat (together)!
  5. Add hair (or: put it) together with hair,
    add with skin (or: put it) together skin,
    blood (and) bones grow for you,
    what is split up together, o plant!
  6. So get up, go, run away (like) a chariot with good wheels, with good wheel tracks, with good hubs, take a firm stand upright!
  7. Whether he has broken it by falling into a pit,
    or whether a stone thrown from him has smashed it,
    like Rbhu the parts of the chariot,
    he (Dhatr?) Should put the limb together with the limb.

There are similarities between this text and MZ2 both in the framework (a god intervenes) and in the formula according to the scheme X to Y , whereby blood, bones and limbs are also used in this formula in both texts.

A historical connection between the second Merseburg magic spell and the Sanskrit text has not yet been clarified, as many ancient Indian traditions are only gradually being published and thus made accessible for scholarly processing. Klaus Mylius sees the similarities as merely coincidental parallel developments. Heiner Eichner holds at most the verses MZ2, 8f. the Incantatio for a "potentially old-fashioned" Indo-European agreement. He points to a possible genetic connection that can only be confirmed or refuted through further research.

Low German

The same applies to the Old Saxon version of the worm blessing , which is considered the oldest German magic spell, with a translation below:

Gang ut, nesso, mid nigun nessiklinon,
ut fana themo marge an that ben,
fan themo bene an that flesg,
ut fan themo flesge a thia hud,
ut fan thera hud an thesa strala!
Threatenin, vethe so!

     

Go out, Nesso, with nine Nesslein,
out of the mark on the bone,
from the bone to the flesh,
out of the flesh to the skin,
out of the skin, into this arrow! (= cf. the horse's hoof ray, hoof sole with arrow-shaped relief)
Lord let it be!

Later processing

Narration and healing is the title of one of the thought pictures of the philosopher Walter Benjamin in which he connects the power of narration with the healing magic spells. ... We already know healing through storytelling from the Merseburg magic spells. It's not just that they repeat Odin's formula; rather, they tell the story from which he first used them. We also know how the story the patient makes to the doctor at the beginning of the treatment can become the beginning of a healing process ...

The second Merseburg magic spell is used in the SWF series Die Menschen vom Domplatz by the grandmother after a human leg was injured.

Although no notated melody or a new version has been handed down with the texts and it is therefore uncertain whether the MZ were originally singing verses , they have been set to music several times. This happened in particular, due to the "Middle Ages boom" of the late 20th century, by medieval rock bands. The best known are the settings by Ougenweide (1974) and In Extremo (1999).

Wolfgang Beck gives an overview of the settings and the reception of Merseburg's magic spells in literature and art. The neurologist Wolfgang Ernst offers a consideration of the possible psychosomatic, obstetric and neurobiological aspects for the first and behavioral training (conditioning) in hippiatry for the second.

literature

First edition

  • Jacob Grimm: About two discovered poems from the time of German paganism. In: Treatises of the Academy of Sciences in Berlin. 1842. (= Kleiner Schriften. II, 1865, pp. 1–29. )

expenditure

  • Wilhelm Braune: Old High German Reader. 15th edition. edited by Ernst A. Ebbinghaus. Max Niemeyer Verlag, Tübingen 1969.
  • Werner Höver, Eva Kiepe: Epochs of German Poetry - From the Beginnings to 1300. DTV, Munich 1978.
  • Heinz Mettke: Older German poetry and prose. Verlag Philpp Reclam, Leipzig 1976, pp. 84-86.
  • Horst-Dieter Schlosser: Old High German Literature - With samples from Old Low German. Selected texts with transcriptions and comments. 2nd Edition. Fischer, Frankfurt am Main 1980.
  • Elias von Steinmeyer : The smaller Old High German language monuments. Weidmann, Berlin 1916, No. LXII, pp. 365-367.

facsimile

  • Rene L. M. Derolez: Gods and myths of the Germanic peoples. English, Wiesbaden 1975. Facsimile, plate no. 13.
  • Magda Enneccerus: The oldest German language monuments in collotype. 1897, p. 5.
  • Hanns Fischer : Tablets for the Old High German reading book. Max Niemeyer Verlag, Tübingen 1966, plate 16a.

Research literature

  • Heinrich Beck , Michael Lundgreen: Merseburg magic spells. In: Heinrich Beck, Dieter Geuenich, Heiko Steuer (Hrsg.): Reallexikon der Germanischen Altertumskunde . Volume 19, de Gruyter, Berlin / New York 2001, ISBN 3-11-017163-5 , pp. 601-605.
  • Wolfgang Beck : The Merseburg magic spells. (= Imagines Medii Aevi. 16). Wiesbaden 2003, ISBN 3-89500-300-X .
  • Wolfgang Beck: Merseburg magic spells. In: Rolf Bergmann (Ed.): Old High German and Old Saxon Literature. de Gruyter, Berlin / Boston 2013, ISBN 978-3-11-024549-3 , pp. 258-263.
  • Bernhard Bischoff: Paleographic questions of German monuments of the Carolingian period. In: Early Medieval Studies . Volume 5, De Gruyter, Berlin / New York 1971, ISSN  0071-9706 , pp. 101-134.
  • Klaus Düwel , Wilhelm Heizmann : Some recent publications on the Merseburg magic spells: Wolfgang Beck and others. Meeting essay. In: Indo-European Research. Volume 114, De Gruyter, Berlin / New York 2009, ISBN 978-3-11-020899-3 .
  • Heiner Eichner , Robert Nedoma (ed.): "Insprinc haptbandun". Lectures of the colloquium on the Merseburg magic spells at the XI. Symposium of the Indo-Germanic Society in Halle / Saale (September 17-23, 2000) Part 1. In: The Language - Journal for Linguistics . Volume 41, Issue 2, Harrassowitz, Wiesbaden 1999. Therein:
    • Wolfgang Beck: birenkit - To a horse's foot of the second Merseburg magic spell. Pp. 89-103.
    • Anna Helene Feulner: On the metrics of the Merseburg magic spells in the old Germanic context. Pp. 104-152.
    • Stefan Schaffner: The god names of the second Merseburg magic spell. Pp. 153-205.
    • Roland Schuhmann: How 'German' is the first Merseburg magic spell? On the provenance of the first Merseburg magic spell. Pp. 206-217.
  • Heiner Eichner, Robert Nedoma (ed.): "Insprinc haptbandun". Lectures of the colloquium on the Merseburg magic spells at the XI. Symposium of the Indo-European Society in Halle / Saale (September 17–23, 2000) Part 2. In: Die Sprache - Zeitschrift für Sprachwissenschaft. Volume 42, Issue 1/2, Harrassowitz, Wiesbaden 2001. ( available online ) In it:
    • Heiner Eichner, Robert Nedoma: The Merseburger Zaubersprüche: Philological and linguistic problems from today's perspective. Pp. 1-195.
    • Heiner Eichner: Brief "indo" - "Germanic" reflections on the Atharvavedic parallel to the second Merseburg magic spell (with a new treatment of AVŚ. IV 12). Pp. 211-233.
  • Karl Hauck : The religious and social historical source value of the golden bracteates during the migration period. In: Heinrich Beck, Detlev Elmers, Kurt Schier (Hrsg.): Germanic religious history. Sources and source problems. Supplementary volume 5 to the real dictionary of Germanic antiquity. De Gruyter, Berlin / New York 1992, ISBN 3-11-012872-1 , p. 229 ff.
  • Meinolf Schumacher : Storytelling Magic. The “Merseburg magic spells” and the function of the “historiola” in the magical ritual. In: Rüdiger Zymner (ed.): Narrated world - world of narration. Festschrift for Dietrich Weber, Cologne 2000, ISBN 3-934977-01-4 , pp. 201-215 PDF .
  • Hans-Hugo Steinhoff: Merseburg magic spells. In: Burghart Wachinger, Gundolf Keil, Kurt Ruh, Werner Schröder, Franz J. Worstbrock (ed.): Author's Lexicon - The German Literature of the Middle Ages . Volume 6, De Gruyter, Berlin / New York 1987, ISBN 3-11-010754-6 , Sp.  410-418.

Web links

Commons : Merseburger Zaubersprüche  - album with pictures, videos and audio files
Wikisource: Merseburg Magic Spells  - Sources and full texts

Notes and individual references

The literature given in the bibliography is given in abbreviated form, all other representations are cited in full.

  1. ↑ Today's signature of the manuscript: Merseburg, Domstiftsbibliothek, Codex I, 136., formerly Hs. No. 58. See Beck (2010)
  2. ↑ On the Merseburg magic spells cf. also: Hans-Hugo Steinhoff: Merseburg magic spells. In: The German literature of the Middle Ages: author lexicon. Volume 6, Berlin 1987.
  3. ↑ See Wolfgang Beck: The Merseburg Magic Spells. (= Imagines Medii Aevi. 16). Wiesbaden 2003, ISBN 3-89500-300-X , p. 228.
  4. ^ A b Hans-Hugo Steinhoff: Merseburg magic spells. Sp. 410.
  5. ↑ See Wolfgang Beck: The Merseburg Magic Spells. (= Imagines Medii Aevi. 16). Wiesbaden 2003, ISBN 3-89500-300-X , p. 217 f. with note 8.
  6. ↑ a b Bernhard Bischoff: Paleographic issues of German monuments of the Carolingian era. P. 111.
  7. ↑ See Wolfgang Beck: The Merseburg Magic Spells. (= Imagines Medii Aevi. 16). Wiesbaden 2003, ISBN 3-89500-300-X , p. 377.
  8. ↑ a b c d e f g Hans-Hugo Steinhoff: Merseburg magic spells. Col. 411.
  9. ↑ Wolfgang Beck: The Merseburg magic spells. (= Imagines Medii Aevi. 16). Wiesbaden 2003, ISBN 3-89500-300-X , p. 377.
  10. ↑ See Bibliotheka Augustana , text editions by Wilhelm Braune ( Old High German Reading Book ) and Horst-Dieter Schlosser ( Old High German Literature ).
  11. ^ Michael Lundgreen: Merseburg magic spells. P. 601.
  12. ↑ a b c Michael Lundgreen: Merseburg magic spells. P. 603.
  13. ↑ Hans-Hugo Steinhoff: Merseburg magic spells. Sp. 416.
  14. ↑ Wolfgang Beck: The Merseburg magic spells. (= Imagines Medii Aevi. 16). Wiesbaden 2003, ISBN 3-89500-300-X , p. 229 f.
  15. ↑ See Wolfgang Beck: The Merseburg Magic Spells. (= Imagines Medii Aevi. 16). Wiesbaden 2003, ISBN 3-89500-300-X , p. 332 ff.
  16. ↑ Wolfgang Beck: The Merseburg magic spells. (= Imagines Medii Aevi. 16). Wiesbaden 2003, ISBN 3-89500-300-X , p. 239.
  17. ↑ Klaus Düwel: Notes on W. Beck p. 347.
  18. ↑ baste = sew.
  19. ↑ See Nestelband .
  20. ↑ Viera Glosíková, Veronika Jičínská: Anthology of German Poetry: Middle Ages, Humanism, Reformation, Baroque . tape 1 . Univerzita Karlova v Praze, Pedagogická fakulta, Prague 2007, ISBN 978-80-7290-289-7 , p. 7 .
  21. ^ Anna Helene Feulner: On the metrics of the Merseburg magic spells. In: Heiner Eichner, Robert Nedoma: "insprinc haptbandun". Part 2, pp. 104–152, here, p. 108.
  22. ↑ See A. Wallner: Eiris sazun idisi. In: Journal for German Antiquity and German Literature . No. 50 (1908), pp. 214-218; next to F. Ohrt: Merseburg Sprüche. In: Concise dictionary of German superstition . Volume 6, Col. 182-187.
  23. ↑ See Wolfgang Beck: The Merseburg Magic Spells. (= Imagines Medii Aevi. 16). 2nd edition Wiesbaden 2007, ISBN 3-89500-300-X , p. 26 f.
  24. ↑ Quote: Gerhard Eis: Old German magic spells. De Gruyter, Berlin 1964, p. 58.
  25. ↑ See Gerhard Eis: Old German magic spells. De Gruyter, Berlin 1964, pp. 58-66.
  26. ↑ See Wolfgang Beck: The Merseburg Magic Spells. (= Imagines Medii Aevi. 16). 2nd edition Wiesbaden 2007, ISBN 3-89500-300-X , p. 22 f.
  27. ↑ Viera Glosíková, Veronika Jičínská: Anthology of German Poetry: Middle Ages, Humanism, Reformation, Baroque . tape 1 . Univerzita Karlova v Praze, Pedagogická fakulta, Prague 2007, ISBN 978-80-7290-289-7 , p. 7 .
  28. ^ Anna Helene Feulner: On the metrics of the Merseburg magic spells. In: Heiner Eichner, Robert Nedoma: "insprinc haptbandun". Part 1, pp. 104–152, here, p. 112.
  29. ↑ Gerhard Eis: Old German magic spells. De Gruyter, Berlin 1964, p. 48 f.
  30. ↑ Hellmut Rosenfeld: PHOL ENDE WUODAN VUORUN ZI HOLZA. Baldermythe or Foal Magic? . In: Contributions to the history of the German language and literature . 95 (1973), pp. 1-12 ( doi: 10.1515 / bgsl.1973.1973.95.1 , accessed from De Gruyter online).
  31. ↑ See Heinrich Beck, Michael Lundgreen: Merseburger Zaubersprüche.
  32. ↑ Alexandra Pesch: The gold bracteates of the migration period: theme and variation . Supplementary volume 36 to the real dictionary of Germanic antiquity . De Gruyter, Berlin / New York 2007, ISBN 978-3-11-020110-9 , p. 42.
  33. ↑ Karl Hauck: The religious and socio-historical source value of the migration period gold bracteates. P. 230 f. methodological prerequisites, p. 240 ff. evaluations.
  34. ^ Klaus Düwel, Wilhelm Heizmann: Some recent publications on the Merseburg magic spells. P. 348.
  35. ↑ Wolfgang Beck: The Merseburg magic spells. (= Imagines Medii Aevi. 16). Wiesbaden 2003, ISBN 3-89500-300-X , p. 265 ff.
  36. ↑ Helmut Birkhan: Magic in the Middle Ages . CH Beck, Munich 2010, ISBN 978-3-406-60632-8 , p. 124.
  37. ↑ Heiner Eichner, Robert Nedoma: "insprinc haptbandun". Part 2, p. 62 f.
  38. ^ Klaus Düwel, Wilhelm Heizmann: Some recent publications on the Merseburg magic spells. P. 349.
  39. ↑ Karl Hauck: The religious and socio-historical source value of the migration period gold bracteates. P. 265.
  40. ↑ Heiner Eichner, Robert Nedoma: "insprinc haptbandun". Part 2, p. 62 f. (fig. to C-bracteates from Darum, Fyn, Køge)
  41. ↑ IK = Karl Hauck u. a. (Ed.): Iconographic catalog of the migrant gold bracteates.
  42. ^ Heinrich Beck, Michael Lundgreen: Merseburg magic spells. P. 604.
  43. ↑ The last four runes over the curved hind leg - in the picture at the top right - read transliterated in the reading direction from the right in Runic Norse auja ("luck", "protection"). See: Klaus Düwel: Runenkunde. Metzler, Stuttgart 2001, p. 48 f.
  44. ↑ Translation of the Śaunakīya version adopted and slightly simplified from: Heiner Eichner: Short “indo” - “Germanic” reflections on the Atharvavedic parallel to the second Merseburg magic spell (with new treatment of AVS. IV 12). In: The language. No. 42, issue 1/2 (2000/2001), p. 214.
  45. ↑ See Klaus Mylius (Ed.): Oldest Indian poetry and prose. Vedic hymns, legends, magic songs, philosophical and ritualistic teachings. Leipzig 1981, pp. 61 and 84.
  46. ↑ Heiner Eichner, Robert Nedoma: "insprinc haptbandun". Part 2, pp. 212 and 230.
  47. ↑ Gerhard Eis: Old German magic spells. De Gruyter, Berlin 1964, p. 10.
  48. ^ Narration and healing in the Gutenberg project
  49. ↑ Wolfgang Beck [with the collaboration of Markus Cottin]: The Merseburger Zaubersprüche. An introduction. (= Small writings of the United Cathedral Founders in Merseburg and Naumburg and the Collegiate Foundation Zeitz. Volume 8). Petersberg 2010, pp. 31-38.
  50. ^ Wolfgang Ernst: Conjurations and blessings - applied psychotherapy in the Middle Ages. Böhlau, Cologne / Weimar / Vienna 2011, ISBN 978-3-412-20752-6 , pp. 122–132 and 264–276.