Anatomy of the European Folk Charm

Our criteria for understanding these things is very simple, we want only to make sure we adhere to a few things. Firstly we want to analyze the most likely magics we can find that were handed down from our deep ancestors.

Secondly we'd like to uplift charm attributes and themes which fit into the Indo-European worldviews so nicely, coincidence is hard to swallow.

And thirdly, we want our charms to largely be non-religious in nature. The 2nd and 3rd rubric we've defined might seem in conflict, however, if you look at the body of our sources, you'll notice varying degrees of this common theme and behavior.

Trying to make sense of charms, is like trying to catalog parts of smoke.

Our Sources

The rest of this article builds on the previous articles in my Magical Basics series which include, Proper Folk Magic Charming and the Principles behind charms.

Folk magicians, unlike stately magicians(Priests, Druids, Gothi), focus more on ancestral connection to past magical practice, and affecting the world for the folk, as a service art, instead of religious magics.

So when we take sources from folk tradition, whether christian elements are present or not concerns us little. Paganization of poetry, spells and the like is a minimal art, but like any art, less is more. So when we create charms from older charms, or brand them as new, our christian influences are left mostly intact, only removing the obvious conflicts and the remaining qualities inimical to polytheism. This way, it retains it's richness and whatever unturned stones are left in it that we may not recognize as valuable.

The List

1. carmina gadelica
2. st galls incantations
3. folk curse books
4. Lady Wylde's books
5. Indo-European folklore
6. PGM (Greek Magical Papyri)
7. Atharva Veda
8. Rg Veda
9. Galdrastafir books
10. Swedish black books
11. potential celtic and germanic elements in hoodoo (if identifiable)

IEFM Folk Charm Act Formula

The following formula can be used many times per spell. You can continually loop it for as long as you like, have any number of elements you like. There is usually just one charm, however. In our first example the formula would be followed many times over. The steps can be loosely rearranged. The more a spell strays from rigidly following this guide, the richer and more varied the magic will be. So we encourage you to be chaotic with adherence to this formula. Several steps can be omitted when creating new spells, but when understanding old spells, use all 9 components in the formula below. Component 6, the charm itself, is the bare minimum you need for charming. However, charms often have accompanying acts with them, and so sometimes to describe them, the bare minimum you need are component 6, plus 2, 3, & 4. Take for instance, this spell for good luck: 2. Throw 3. Salt over your 4. shoulder. Here, component1, the subject is you, and so it was omitted from the description of the act. You boil the nettle, becomes boil the nettle. If the subject is not you, the charm act will say, have the patient boil the nettle, or something similar.

On step six being mandatory, the root words for spell, galdr, charm, rosg, and the like all related to speaking, and wiccan witches are voicing witches, from the proto-Indo-European *wek, which means ‘speaks, tells, says' (A Dictionary of Tocharian B By Douglas Q. Adams). Component 9, some sort of final action, is sometimes an entire combining of components 1, 2, and 3.

The syntax of this formula is pretty intuitive. Square braces imply optional portions. Slashes indicate a series of options from which you can choose from, ellipsis means the options probably go on forever. So this series may be incomplete but the formulate illustrates a new and wonderful way we think about composing spells and analysing old spell acts. The bolder areas are most important but charms usually have an equal amount of methods or conditions.

Simple Charm Act

We use the nomenclature of sentence structure. We do this for good reason, charm acts are delivered in prose instructions, while the charm itself is almost always poetry. Prose instructions are delivered in sentence form, and so we can use that form to create new charms. The most simple form of the charm act is a simple charm act. Though unlike an independent clause in a sentence, we include dependent methods, another word for conditions or circumstances, of the subject, action, or object. Number 6, remember, is always required.

1. Subject 2 Action 3 Object, 4 Method 6 Charm

Example: 1. You (implied) 2. throw 3. salt, 4. over your right shoulder

In this example the subject is you, which again can be omitted. The action is throw, the object is salt, and the method is over your right shoulder.

Complex Charm Act

Independent Charm plus a dependent condition. The method described depends on the clause.

1. Subject 2 Action 3 Object, ? condition of either 1, 2, or 3, 4 Method 6 Charm

Example: 1. the operator 2. proceeds to 3. a stream, ? where the living and the dead alike pass, and 2 lifts 3 water, 4 in name of the Holy Trinity into a wooden ladle. - Pre charm portion from Carmina Gadelica Vol II.140 CRONACHDUINN SUIL

In this example the subject is the operator, the action is proceeding toward an object, the stream. The second action is lifting, which is done to the 2nd subject the water, and the specific circumstances of this part of the act is that it be done in the name of the practitioners religion at the time, and into a wooden ladle.

List of Components

• 1. Subject [under condition, upon/with/using/about]
• 2. Action [number of times/spent offering/...]
• 3. Object [under condition/herb/substance/object/animal part/place]
• 4. Method [condition],
• 5. [optional] Divination
• 6. Charm [spoken aloud into/toward/through/number of times...]
• 7 Writing [and 7. written or sigil component written on/with/... 8. Animal part/paper/skin/thresholds/staves/method...]
• 9. final action [results brought into/poured on/brought in/thrown over/ brought out/...] into a place/ailment/clothing/...

Breakdown

A New Example

Here is a brand new spell I created in 30 seconds that a magician identifying either as a Farm Witch, or Healer, aka one of the Cunning Folk, or even a Battle Mage might do. Again, component 1 being omitted, because its you.

2. Boil 3. nettle and waybread, 4 for the length of 18 rounds of "We Approach the Sacred Grove", 2. pour 3. broth 4. clockwise around the house, 2 take 3. the strained constituents 4 out to the cross roads and 9. leave or bury them, 7. write an arrow or thurisaz rune pointing outward in your 8. threshold or door jam, 6. saying some sort of repaganized Charm of the Lasting Life from Carmina Gadelica Vol II #135)

Example Breakdown

• 1. Subject: you
• 2. Action: boil, pour, take
• 3. Object: nettle and waybread, broth, strained parts
• 4. Method: for a certain length, sunwise round the home, out to the xroads
• 5. Divination: none
• 6. Charm: Lasting Life Charm
• 7 Writing: Thorn 8. Threshold
• 9. final action: Leave the enchanted broth

Older Examples

Here are a few examples from ancient lore which fit the formula:

Greek Binding of Charioteers

2. Take the 3. [sacrificed] cat, and 2. make [three] 3. lamellae(pieces of tissue), 4: one for its anus, one for ???, and one for its throat; and 7. write the formula [concerning the] deed on 8. a clean sheet of papyrus, with cinnabar [ink], 7. (cont) and [then the names of] the chariots and charioteers, and the chariot boards and the racehorses. 2. Wind this 3. around the body of the cat and 2. bury 3. it 4. [underground]. 2. Light 3. seven lamps 4. upon unbaked bricks, and 2. make 3. an offering, 4. fumigating storax gum to it, and be of good cheer. 2. Take 3. its body [and preserve] it 4. by. immuring it either in a tomb or in a burial place ... with colors, ... 2. bury 3. it ... 4. looking toward the sunrise, pour out (?) ..., 6. saying:

"Angel, ... [SEMEA], chthonic ... lord (?), grant [safety?], ... O chthonic one, in [the] horse race, IAKTORE; hold ... restrain ..., PHOKENSEPSEUARE[KTATHOUMISONKTAI], for me, the spirit ... the daimon of [the] place ... and may the [deed] come about for me immediately, immediately; quickly, quickly, because I conjure you, at this place and at this time, by the implacable god ... THACHOCHA EIN CHOUCHEOCH, and by the great chthonic god, ARIOR EUOR, and by the names that apply to you; perform the NN deed" (add the usual).

Then 2. take up 3. the water 4. in which the. drowning took place, and 9. sprinkle it [on] the stadium or in the place where you are performing [the rite].

Papyri graecae magicae III.1-59

An Irish spell against a thorn(elfshot):

In some cases, there is no final action, as the entire charm fulfills that part of the formula.

“This [aforementioned] 1. charm is 6/2. laid in 3. butter 4. which goes not into water and (some) of 1. it is 2. smeared 4. all round the 3. thorn and it (the butter) goes not on the point nor on the wound, and 5. if the thorn be not there one of the two teeth in the front of his head will fall out.”

The St. Gall Incantations

An Irish apell against various ailments:

This [aforementioned 1. charm] is 6/2. laid always in 3. thy palm 4. full of water when washing(washing water), and thou 2. puttest 1. it into 3. thy mouth, and thou 2. insertest 1. the two fingers that are next the little-finger into 3. thy mouth, 4. each of them apart.

The St. Gall Incantations

A Swedish Stӧppa spell to get rid of a curse and divine its source:

2. Heat up 3. tin, lead is traditional but toxic, 4. in a stove cup, 2. place a 3. needle 4. at the bottom of a small cauldron or wooden bucket, 2. pour the 3. hot tin into 4. the Cauldron over the cursed person into containing water and the needle asking about various sources of the curse. 5. When it sticks to the needle, that is your source. 2. place 3. counter curse herbs, related to your source, 4. into the water, 2. place 3. the cauldron 4. under a personal item belonging to the cursed overnight after 6. saying a charm over the water. 9: At dawn of the next morning, pour the water out at the crossroads removing the curse.

<https://www.youtube.com/watch?v=1_stTrGz9Nw>

Vedic Cure for Jaundice

We assume that a 3. red cloth is 3. prepared by a 1. magician or priest and probably 2. washed in 3. water 4. with herbs related to healing jaundice, and then next we assume 1. they would 2. wrap that 3. cloth 4. around the patient, then energetically 2. direct, 4. probably with magical props, the 3. color change by way of the casting of the disease out into the birds, thrush, and sun, all other yellow elements of the wild. 6. Then saying:

Up to the sun shall go thy heart-ache and thy jaundice: in the colour of the red bull do we envelop thee!
We envelop thee in red tints, unto long life. May this person go unscathed, and be free of yellow colour!
The cows whose divinity is Rohini, they who, moreover, axe (themselves) red (róhinin)-(in their) every form and every strength we do envelop thee.
Into the parrots, into the ropanâkâs (thrush) do we put thy jaundice, and, furthermore, into the hâridravas (yellow wagtail) do we put thy jaundice.

Atharva Veda I.22

Anglo-Saxon A charm against a Dwarf

Against a dwarf 1. one should 2. take(grasp) 3. seven little wafers, like those used in Holy Communion, and 7. write these 8. names on each one: Maximianus, Malchus, Iohannes, Martimianus, Dionisius, Constantinus, Serafion. 6. then sing the charm that is written below, first [2. sing] in the 3. left ear, then [2. sing] in 3. the right ear, then [2. sing] above 3. the man's head. 9. Then a maiden should go to him and hang it on his neck and let him do so for three days; he will soon improve.

Lacnunga Manuscript

Anglo-Saxon Nine herbs charm

2. Grind 3. the herbs 4. into powder, 2. mix 3. them 4. with soap and apple juice. 2. Make a 3. paste of 4. water and ashes, 2. take 3. the fennel, 2. boil 3. it 4. in the paste and 2. bathe 3. it 4. with a beaten egg, 4. when he applies the salve, both before and after. 6. Sing this spell over each herb, 4. three times before he prepares them and also on the apple; and 2. sing 3. it 4. in the mouth and both ears of the man and [2. sing] 3. the same spell 4. on the wound, before he applies the salve.

Lacnunga Manuscript

Swedish General Cure

1. Patient 2. sits on 3. top of a rock, 1. practitioner 4. uses bone to 2. stroke 3. the afflicted body parts 4. three times. 1. The practitioner then 2. throws 3. the bone 4. down at the foot of the rock and 2. walks around the 3. stone 4. three times counter clockwise.

Trolldom, Sweden, 19th Century, 141

Conclusion

We can use this formula, based loosely on basic sentence structure, is one way of breaking down common indo-european folk charm acts. And by acts we don't mean the speaking of the charm, but rather, accompanying actions that have meaning in an indo-european worldview. Witches and witchcraft in these contexts doesn't always involve religion, if at all, however, we've demonstrated how important it is that your pagan patient believe and understand what you're doing in their cultural symbolism.

And so for Indo-European reconstructionists, and especially celtic reconstructionists, we need to invent, discuss and criticize ways of understanding these topics. But the bottom line is, the anatomy we've presented here has been, successfully used to create new folk magics that fool experienced witches into thinking they were old folk magics.

This is the second to last installment before we actually get down to the nitty gritty of creating new folk charms, so please hang tight until we cover all the background information in the system.