Recently, three beautiful Mercian prayerbooks from the late 8th and early 9th century have been uploaded to Digitised Manuscripts as part of our Anglo-Saxon manuscripts digitisation project. These manuscripts, which were probably made somewhere in what is now western England, are notable for a variety of reasons: the distinctive initials, the earliest known copy of a Lorican prayer (a prayer of protection developed in Ireland), and the use of female pronouns in some prayers, suggesting they may have been made or owned by women.



Initial with a biting beast from the Royal Prayerbook, England (Kingdom of Mercia), late 8th- early 9th century, Royal MS 2 A XX, f. 17r



Initial from the Book of Nunnaminster, England (Kingdom of Mercia), late 8th- early 9th century, Harley MS 2965, f. 4v



Detail of a Latin prayer with female forms (‘ut pro me d[e]i famula oretis’), from the Harley Prayerbook, England (Kingdom of Mercia), late 8th- early 9th century, Harley MS 7653, f. 1r

One of these prayerbooks-- the Royal Prayerbook, Royal MS 2 A XX-- is also notable for containing one of the earliest known written reference to an elf (ælf or ylfe in Old English). Unlike the heroic and otherworldly beings of J.R.R. Tolkien’s Middle-earth saga or Santa’s jolly assistants in American literature, the elf in this text seems to be rather sinister. The prayer in which the elf is mentioned seems to be an exorcism: ‘I conjure you, devil of Satan, of (an/the) elf, through the living and true God...that he is put to flight from that person’ (translated from the original Latin by Alaric Hall, Elves in Anglo-Saxon England (Woodbridge: Boydell, 2007), p. 72).



Detail of a prayer mentioning an ‘ælf’, from the Royal Prayerbook, Royal MS 2 A XX, f. 45v

The association of Satan with an elf or someone called ‘Elf’ may reflect pre-Christian beliefs in Anglo-Saxon society. We have no direct written evidence for pre-Christian society or even later popular beliefs amongst the Anglo-Saxons; however, belief in elves features in later medieval accounts of Norse paganism, which may have shared some elements of its mythology with Anglo-Saxon paganism. The author of this prayer may have compared Satan to an elf to help his or her Anglo-Saxon audience understand who Satan was and what his powers were.

Elves also have negative connotations in Bald’s Leechbook, a collection of Anglo-Saxon medical remedies and diagnostic guides which has also now been digitised and put online (for more information about this manuscript, see our post Bald’s Leechbook Now Online). On the page shown below, there are charms which suggest elves could cause pain in domestic animals. Elves are also associated with diseases of the head and with mental illness in the leechbooks.



Charms possibly mentioning elves and reference to King Ælf ræd (see below), Bald’s Leechbook, England (Winchester?), 1st half of 10th century, Royal MS 12 D XVII, f. 106r

Likewise, in Beowulf, elves (spelt ylfe) were included amongst the races of monsters. They are mentioned in a passage which, translated from the Old English by Seamus Heaney, claims:

‘...out of his (Cain’s) exile there sprang

ogres and elves and evil phantoms

and the giants too who strove with God’



A passage mentioning elves, from Beowulf, England, 1st quarter of 11th century, Cotton MS Vitellius A XV, f. 134r

However, elves may not always have entirely negative connotations in Anglo-Saxon lore. In the 9th, 10th, and 11th centuries, many members of the West Saxon nobility gave their children names that included the element ‘ælf’: perhaps the most notable example is Alfred, or Ælf ræd, the Great. Charters list many Ælfstans, Ælfgifus, and Ælfrics, although it is unclear if Anglo-Saxons chose names because they sounded like the supernatural beings called 'elves' or just as part of longstanding naming traditions. (See, for example, Fran Colman’s The Grammar of Names in Anglo-Saxon England (Oxford: Oxford University Press, 2004)).

Very beautiful women were sometimes also compared to elves, although these texts suggest that such elfin beauty could lead to trouble. In the Anglo-Saxon poem about Judith, the Biblical heroine is described as ælfscinu, or beautiful like an elf.



Judith described as an elfin beauty, from Judith, Cotton MS Vitellius A XV, f. 202r

Thus, Anglo-Saxons imaginings of elves may also have been more complicated than our limited sources can reveal. Indeed, an early 10th-century glossary distinguished between different types of elves, such as mountain elves (dunelfen) and wood elves (wuduelfe), and used them to translate different types of nymphs from classical mythology.



Detail of a glossary comparing nymphs to different types of elves, from a fragment of a schoolbook, England (Abingdon?), 1st quarter of 11th century, Add MS 32246, f. 21r.

These are just a few of the references to elves in Old English literature. These references have sometimes been used to portray the Anglo-Saxons as superstitious and even credulous, but they appear in texts that exhibit complicated theological ideas, advanced linguistics, and even powerful medical remedies that have been verified using modern scientific techniques. And the idea of elves continues to fascinate many people to this day. So please click over to Digitised Manuscripts to explore these manuscripts and their elves.

Alison Hudson, Project Curator: Anglo-Saxon Manuscripts