Merseburg Incantations

The Merseburg Incantations (MZ ) are named after the place of its discovery in the library of the cathedral chapter of Merseburg. There they were in 1841 by the historian Georg Waitz in a theological manuscript of 9-10. Century and discovered in 1842 edited by Jacob Grimm for the first time and commented. The two magic words are written in Old High German. You make reference to themes and figures of the pre-Christian Germanic mythology.

The First Merseburg Spell is generally regarded as a release of magic shackles of a prisoner ( the warrior), the Second Merseburg Spell as healing magic of an injured or dislocated horse's foot.

• 7.1 Messages
• 7.2 secondary literature

Origin and form

The Merseburg Incantations ( MZ1 2) find themselves in a Sacramentary of the ninth century, a six-layer composite manuscript with double foliation as an after- entry over an initially remained free endpaper. In general, the older foliation is fol. 85r cited in the scientific literature; she finds herself in ink in the upper right corner of the sheet ( see figure). However, this count is not consistent in the manuscript, as deletions and duplications exist. Already Grimm had therefore the number at the bottom right of consistent, written in pencil younger foliation ( fol. 84r ) cited in its first edition. Besides the two sayings are in the handwriting of two more German texts contain, namely the so-called " Frankish Taufgelöbnis " ( fol. 16r ) and the " Merseburger prayer fragment " ( fol. 53r ). Below the MZ is a Latin prayer.

The palaeographical research Bernhard Bischoff, according to the MZ were entered in the first or second third of the 10th century in the manuscript. The place of writing the monastery of Fulda is generally assumed, where the Codex was proven by the year 990. Bischoff was able to prove in his palaeographical expertise that about the transcript of the " Franconian Taufgelöbnis " in Fulda was because her typeface corresponds to the type of the Carolingian minuscule script of Fulda. Difficulties for the classification of the MZ result from the fact that the writing of the MZ differs from Fulda and type the following on the MZ Latin prayer from another writing hand is derived. The quality of the recording is, however, on the other vernacular marginal entries in other Latin environment. Therefore, it is with respect to the MZ assume that they have been written off in Fulda from a template.

The question of dialect is not decided clarified. Earlier assumptions, such as Thuringia (Grimm), would not be turned harden, as in Old High German text corpus there are no direct evidence. Further discussion took place with the approval of the Rhine Franconian or for the East Franconian dialect. For the East Frankish tends majority is with the reference to the writing location Fulda. These circumstances also cause textkritsche questions about the vocabulary, or to the given deviations below compared to the rest of the Old High German vocabulary ( Hapax legomena, suspected clerical or scribal ). Exemplary are MZ1 eiris gunt as prescription to enis, einis, eres erist, for once, and MZ2 the striking monographs "ct " in birenki [ ct ], and "ht " in sin [ ht ] from the. These distinctive spellings are usually quiet improved or optionally displayed.

The sayings are bipartite. They consist of an epic narrative introduction part ( historiola ), which describes an earlier event, and the actual spell or incantation, referred to as ( Incantatio ).

The shape of verses is the stichische long line and partly shows on alliteration, with a tendency to short verse pairs. The Stabung is not carried out consistently and has the tendency to rhyme on ( MZ1 V.2, 4). It is therefore assumed with restrictions that the MZ are evidence of the transition from the art of alliteration seal for endreimenden seal.

Dating the time of origin of MZ is a major topic of discussion in the research. Wolfgang Beck cites as factors about this: pre-Christian pagan references to Germanic religion, the form of stock, the recording location, recording time, the origin, and the connection to the oral poetry ( " Oral Poetry" ). The conclusions of the research of these factors are not uniform and soft in the temporal setting considerably different. It is striking that the discussion here focuses on the MZ2.

• Adalbert Kuhn took in the 19th century, a direct link with a continuous tradition of Indo-European origin with a pre- historic repudiation of Germanic poetry.
• Gerhard ice took a dating ( MZ1 ) into 3 - to 4 century.
• Felix Genzmer dated the MZ1 the 2nd century, the MZ2 the 5th century.
• Georg Baesecke dated to the early 9th century.

Today's assumptions are based on a time of origin of MZ from near the registration period, the earliest from the time of the mission Boniface before 750

Important are the questions of why these sayings appear in this manuscript, why a later hand has added an extract from a Latin, church prayer and why are handed out this no further pre-Christian pagan texts. The interpretation of the texts is greatly complicated by the absence of reference material. For the MZ1 different fields of application will be accepted. Solvents magic ( shackles ) for prisoners, or as a charm in medicine, or in obstetrics. For the uniform of MZ2 use against the injury, sprain a horse's hoof, or the leg is assumed.

Transliteration

The registration of MZ1 2 on fol. 85r of the manuscript provides line by line exactly as follows:

1 Merseburg Spell

In normalized orthography with translation:

(Modified alliteration scheme ( ) to E. Sievers Five types of scheme)

The MZ1 describes how a number Idisen liberated in the battlefield captive warriors from their bonds.

• It is unclear, the identification of the Idisi of the first award. Maybe these are walküre like women. Maybe the " idisi " are identical to the Disen, female deities from Norse mythology. In addition, a profane interpretation of the " idisi " ( OHG itis ) is not excluded as noblewomen, as in Old High and Old Saxon literature considers this context meaning is more probable; so the Helianddichter and Otfrid uses this word in the Christian environment. Other interpretations are magnificent strong women or even the opposite of the Valkyries.
• Also problematic turns out to be the last word of the first long line, duoder, which are most commonly found with there or get translated. However, Gerhard ice has in his collection of essays " Old German spells " suggests that " this meaning is testified by duoder nowhere or even proven to be likely". He further argues that in the medieval copyists often the - incorrect - anticipation of Anlauts the second syllable can be observed in the first, and from this point he points to duoder in muoder, Old High German for mothers. Assuming he understands the previous word also not as hera here (her ), but as noble and venerable. From noble mothers would talk thus. This, in turn, he brings in connection with the Idisen named in the first half-verse, by referring to the alleged date of origin for the magic formula (first half of the first millennium AD ) among the Germanic tribes widespread Matronenkult. As a useful indication of this, he shall appoint, among other things, the characteristic of the matrons always in groups occurring number three, and indeed the Idisen of the spell are divided into three groups.

2 Merseburg Spell

In normalized orthography with translation:

(Modified alliteration scheme by Sievers )

The second Merseburg Spell deals with the healing of a horse by meeting ( the special importance of Pferdeheilkunde see also ice). " Phol " and Wodan ride through the woods ( holza ), " Balder " horse has an injured hoof, or underflow. Then the spell Wodans following: " leg to leg, blood to blood, limb to limb, as if they were glued ." The other (Gods ) name could not yet be clearly identified. Recognized is the identification of " Uuôdan " ( Woden, Wotan, Odin ) and " Frîia " ( Frija, the wife of Odin ). The other name is not even sure if it really is the name of gods, since there are different interpretations for their translation.

• At issue is also, as the name " Phol " is to be read in the second spell. In the manuscript, a large letter P appears, followed by " ol. " An "h " is the "o " overwritten on the line. Research has often seen in the name of an unknown God " Phol ". Likewise, but also a case for NHG Folen seems possible.
• Panel will discuss how " Sinthgunt " was to translate the manuscript " Sinhtgunt " reads.
• Balder: Is in Norse mythology the god of light. In the West Germanic languages ​​this word is, however, not known as the name of a deity.

Pictorial traditions

On the Migration Period Bracteates of circa 450 AD until after the middle of the 6th century are found partly on the copies of the type B and C pictures with the subject of divine healing horses. Examples include, among other finds from Germany by Sievern, and of Upper Möllern near Merseburg. These iconographic representations show after the researches Karl Hauck centuries before the literary version, Wodan / Odin in healing a horse whose lower courses represent unique damage. Hauck evaluated in particular B - and C- types that were in the locality context found by Odinsheiligtümern, and prepared in accordance with interpreted by him cipher pattern, the references to the MZ2 represents the methodology Hauck and its hermeneutical conclusions in relation to the literary representation of the MZ2 is in research generally recognized, but is critically scrutinized by individual such as Wolfgang Beck and Helmut Birkhan and Robert Nedoma, or rejected by Beck.

After the Hauck Braktatenfunde are made particularly meaningful:

• B- Type: Lellinge ( IK 105 ), Upper Möllern ( IK 132) Skåne ( IK 149.1 ).
• C- Type, Therefore V ( IK 43), Funen I ( IK 58), Zealand II / Køge ( IK 98), Lindkær ( IK 110) Tulstrup ( IK 191) Gudme ( IK 392), subdistrict Dannau ( IK 571 )

The patterns of the ciphers is Heinrich Beck is as iconographic form, which is present worked in varying degrees:

• Fall of the horse. Indicated dislocated forelegs and the downwardly facing, einknickende posture of the horse.
• Donation of an oversized head which engages around the horse 's ear.
• Involvement of other details. Sign of salvation ( the cross, swastika ), bird -faceted, runic inscriptions, oracles ( see Figure Bracteate of Køge ).

Indo-European comparisons

In addition to other European tradition variants recent ( IV 15 IV 12 in the text Śaunakīya version in the Paippalāda version ) can be found for the second Merseburg Spell a parallel in the ancient Indian tradition Atharvaveda again. The written in Sanskrit text consists of the invocation of dormant in the plant Arundhati healing powers:

Similarities between this text and MZ2 exist both in the frame story ( a God intervenes ) and in the formula according to the scheme X to Y, where, moreover, blood, bones and limbs are used in this formula in both texts. The same also applies to the old Saxon version of the worm blessing, is the oldest German spell, with the following translation:

Transition ut, nesso, mid nigun nessiklinon, ut fana Themo margin to did ben, fan Themo bene on did flesg, ut fan Themo flesge a thia hud, ut fan thera hud to thesa Strala! Drohtin, Vethe so!

Go out, Nesso, with nine Nesslein, addition of the brand to the bone, from the bone to the meat, addition, from the flesh to the skin addition of the skin, in this arrow! ( = See the hoof of the horse, hoof with arrow-shaped relief) Mr. turn will make it!

A genesis historical connection between the second Merseburg Spell and the Sanskrit text is not yet clear, since many ancient Indian traditions only gradually released and thus the scientific treatment to be made ​​available. Klaus Mylius looks at the similarities merely incidental parallel developments. Heiner Eichner keeps most the verses MZ2, 8f. the Incantatio for " potentially old traditional " Indo-European consensus. He points to a possible genetic link, which was only to strengthen through further research or disprove.

Subsequent edits

Although the texts not listed melody or a Neumierung has survived and it is therefore considered uncertain whether the MZ were originally Sang verses, they were set to music several times. This was especially due to the " Middle Ages boom" of the late 20th century, through medieval rock bands. Best known are the settings of Ougenweide (1974) and In Extremo (1999). Gives an overview of the musical settings as well as on the reception of Merseburg Incantations in literature and art Wolfgang Beck ( 2010, pp. 31-38 ). A consideration of the possible psychosomatic, obstetrical and neurobiological aspects for the first and behavioral training (conditioning) by Hippiatrie for the second MZ provides the neurologist Wolfgang Ernst.