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The Lorsch Bee Blessing (German: Lorscher Bienensegen) is a bee-keeping prayer intended to bring home honey bees in good health to their hives. It is believed to have been written in the 9th century, and was discovered in a manuscript (on fol. 58r of the Pal. lat. 220 in the Vatican Library , a copy of the Apocalypse of Paul ) from the ...
Nine and three, numbers significant in Germanic paganism and later Germanic folklore, are mentioned frequently throughout the charm. [2]Scholars have proposed that this passage describes Woden coming to the assistance of the herbs through his use of nine twigs, each twig inscribed with the runic first-letter initial of a plant.
In 1909, the scholar Felix Grendon recorded what he saw as similarities between the charm and the Lorsch Bee Blessing, a manuscript portion of the Lorsch Codex, from the monastery in Lorsch, Germany. Grendon suggested that the two could possibly have a common origin in pre-Christian Germanic culture.
The Merseburg charms are the only known surviving relics of pre-Christian, pagan poetry in Old High German literature. [3]The charms were recorded in the 10th century by a cleric, possibly in the abbey of Fulda, on a blank page of a liturgical book, which later passed to the library at Merseburg.
The right half of the front panel of the 7th-century Franks Casket, depicting the Anglo-Saxon (and wider Germanic) legend of Wayland the Smith. Anglo-Saxon paganism, sometimes termed Anglo-Saxon heathenism, Anglo-Saxon pre-Christian religion, Anglo-Saxon traditional religion, or Anglo-Saxon polytheism refers to the religious beliefs and practices followed by the Anglo-Saxons between the 5th ...
This poem can be said to be among the most controversial poems in African-American literature, as it overlooks the brutality of the slave trade, the horrors of the middle passage and the oppressive life of slavery. [18] 'Twas mercy brought me from my Pagan land, Taught my benighted soul to understand That there's a God, that there's a Saviour too:
The poem is in two sections: the first is a praise of creation in nine lines of alliterative verse. This is followed by a prayer in prose: Grimm (1812) and Massmann (1824) made attempts at the reconstruction of alliterating verses in the second part, but following Wilhelm Wackernagel (1827:9), the second part is now mostly thought to be intended as prose with occasional alliteration.
Ch.O. Tommasi, "Exegesis by Distorting Pagan Myths in Corippus’ Epic Poetry," in Poetry and Exegesis in Premodern Latin Christianity: The Encounter between Classical and Christian Strategies of Interpretation. Eds. Willemien Otten and Karla Pollmann (Leiden and Boston: Brill, 2007) (Supplements to Vigiliae Christianae, 87).