The magician has also the power of summoning to him anyone, however
unwilling, to appear.

Of spells and magic power to blunt steel there are several instances;
they may be counteracted (as in the Icelandic Sagas) by using the hilt,
or a club, or covering the blade with fine skin. In another case the
champion can only be overcome by one that will take up some of the dust
from under his feet. This is effected by the combatants shifting their
ground and exchanging places. In another case the foeman can only
be slain by gold, whereupon the hero has a gold-headed mace made and
batters the life out of him therewith. The brothers of Swanhild cannot
be cut by steel, for their mail was charmed by the witch Gudrun, but
Woden taught Eormenric, the Gothic king, how to overcome them with
stones (which apparently cannot, as archaic weapons, be charmed against
at all, resisting magic like wood and water and fire). Jordanis tells
the true history of Ermanaric, that great Gothic emperor whose rule
from the Dnieper to the Baltic and Rhine and Danube, and long reign of
prosperity, were broken by the coming of the Huns. With him vanished the
first great Teutonic empire.

Magic was powerful enough even to raise the dead, as was practised
by the Perms, who thus renewed their forces after a battle. In the
Everlasting battle the combatants were by some strange trick of fate
obliged to fulfil a perennial weird (like the unhappy Vanderdecken).
Spells to wake the dead were written on wood and put under the corpses'
tongue. Spells (written on bark) induce frenzy.

"Charms" would secure a man against claw or tooth.

"Love philtres" (as in the long "Lay of Gudrun) appear as everywhere in
savage and archaic society.

"Food", porridge mixed with the slaver of tortured snakes, gives magic
strength or endues the eater with eloquence and knowledge of beast and
bird speech (as Finn's broiled fish and Sigfred's broiled dragon-heart
do).

"Poison" like these hell-broths are part of the Witch or Obi
stock-in-trade, and Frode uses powdered gold as an antidote.

"Omens" are observed; tripping as one lands is lucky (as with our
William the Norman). Portents, such as a sudden reddening of the sea
where the hero is drowned, are noticed and interpreted.

"Dreams" (cf. Eddic Lays of Attila, and the Border ballads) are
prophetic (as nine-tenths of Europeans firmly believe still); thus the
visionary flame-spouting dragon is interpreted exactly as Hogne's an