Introduction to 'Charming a Dwarf'

(For the poem see last post)

This poem is based on With Dweorgh II (Against a Dwarf II) from the Lacnunga manuscript.

With Dweorgh II is a charm seemingly to banish a dwarf. Scholars differ both in the translation of this text and its interpretation. The first part describes writing the names of seven saints on wafers, these to be taken to the afflicted, each day of three by a virgin and hung around their neck. This part of the charm is distinctly Christian and has clearly been added or changed over the course of time. It is significant that the names are those of the  Seven Sleepers of Ephesus who awoke from a long sleep into which they had gone to escape persecution.

The second part of the charm is a spoken text that the leech (healer) is to sing three times into each ear and three times above the head. The text refers to a spider wight (supernatural spider creature), there is reference to the afflicted being ridden like a horse. The mara/mare may be used as a scan for incubus/succubus and rides its victim like a horse, hence nightmare. As wights such as elves can cause nightmares, then it seems dwarves can too. Compare High German alpdruck (elf pressure) meaning nightmare. The charm may serve as a kind of dream-therapy to protect against nightmares and/or sleep Paralysis.

Reference to a cooling affect may be alluding to reducing a fever (in other texts we see the use of a herb known as dweorge dwosle (destroyer of dwarves, believed to be pennyroyal) used to treat symptoms of fever. Note also that there is a medieval Italian manuscript which refers to 'riving as if vexed by a dwarf'.

The calling of Eastre, the Goddess of the Dawn is based on an alternative possible translation of an incomplete word in the charm which otherwise reads as dwarf.

Finally the beasts sister comes to the aid and brings things to an end and swears that this shall never again harm the sick or the anyone that knows how to cast the charm.

The charm in Anglo-Saxon:

Wið dweorh man sceal niman VII lytle oflætan swylce man mid ofrað, et wri[t]an þas naman on ælcre oflætan: Maximian(us), Malchus, Iohannes, Martimianus, Dionisius, Constantinus, Serafion. Þænne eft þ(æt) galdor, þ(æt) heræfter cweð man sceal singan, ærest on þ(æt) wynstre eare, þænne on þæt swiðre eare, þænne [b]ufan þæs mannes moldan. Et ga þænne an mædenman to et ho hit on his sweoran, et do man swa þry dagas; him bið sona sel.

“Hēr cōm ingangan, inspidenwiht. Hæfde hi(m) his haman on handa,

Leg[d]e þē his tēage an swēoran. Sōna swā hy of þǣm lande cōman

cwæð þ(æt) þū his hæncgest wǣre, Ongunnan hi(m) of þǣm lande līþan.

þā ongunnan hi(m) ðā liþu cōlian. Þa cō(m) ingangan dēores sweostar.

Þa g(e)ændade hēo, et āðas swōr

ðæt nǣfre þis ðǣ(m) ādlegan derian ne mōste,

ne þǣm þe þis galdor begytan mihte, oððe þe þis galdor ongalan cūþe.

Am(en). Fiað.”

Translation:

Against a dwarf, one must take seven little wafers such as one might offer, and write these names on each wafer: Maximianus, Malchus, Iohannes, Martimianus, Dionisius, Constantinus, Serafion. Then the galdor that is hereafter spoken of one must sing, first in the left ear, then in the right ear, then above the person's head. And then let a virgin go to him and hang it on his neck, and do this for three days; he will soon be well.

“Here came walking in a spider-creature.

With his coat in his hand, saying you were his horse;

He laid his fetters on your neck. He started sailing from the land;

As soon as he came away from land, his limbs started cooling.

Then the beast's sister came walking in.

Then she ended it and swore oaths. That this must never hurt the sick,

Nor he who could obtain this charm, Nor he who could chant this charm.

Amen. Let it be so.”

For further reading:

A good set of notes on the subject:

http://wodening.englatheod.org/eric/dwarf.html

A thesis on the possible link with sleep paralysis:

http://athenaeum.libs.uga.edu/bitstream/handle/10724/11287/lewis_matthew_c_200905_ma.pdf?sequence=1