Laudator Temporis Acti

Old German charm, from Österreichische Nationalbibliothek, Cod. 751 (10th century), fol. 188^v, text in Wilhelm Braune, Althochdeutsches Lesebuch (Tübingen: Niemeyer, 1994), p. 90 (number XXXI, 4.a, Latin title added by me):

Contra vermes
Gang ût, nesso,    mit nigun nessiklinon,
ût fana themo margę an that ben,    fan themo bene an that flesg,
ût fan themo flesgke an thia hud,    ût fan thera hud an thesa strala.
        Drohtin, uuerthe so.

Image of the charm in the manuscript (the amen comes from the end of the previous work): English translation in Godfrid Storms, Anglo-Saxon Magic (Dordrecht: Springer Netherlands, 2013), p. 149 (title added by me):

Against worms
Go out worm with your nine little ones,
out from the marrow to the bone, from the bone to the flesh,
out from the flesh to the skin, out from the skin to this arrow.
Lord, may it happen thus.

This seems to be an example of epipompē, or banishment of evil to a particular place. Richard Wünsch (1869-1915) first used the terms apopompē and epipompē to describe two different ways of banishing evil in "Zur Geisterbannung im Altertum," Festschrift zur Jahrhundertfeier der Universität zu Breslau = Mitteilungen der Schlesischen Gesellschaft für Volkskunde 13-14 (1911) 9-32. The difference between apopompē and epipompē can be seen most clearly in the Gospels. In most of the exorcisms recorded in the Gospels, Jesus simply drove demons away from the possessed (apopompē). But at Gadara (or Gerasa or Gergesa), Jesus drove the demons away to a particular place (epipompē), into a herd of pigs (Matthew 8.30-32; par. Mark 5.11-13 and Luke 8.32-33). In this charm, the banishment takes place step by step, finally reaching outside the body to the arrow. Some scholars think that the arrow is then to be shot away.