[NB: strong NSFW and some crude words warning]
Tl; dr: Some Scandinavians (probably male as well as female) apparently believed or practiced such kind of charms as late as the 14th century. How socially accepted these beliefs/ practiced in pre-Christian period or in high medieval Scandinavia were might have been another matter, however.
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The following runic inscriptions are carved on two sides of a rectangular wooden stick found in Bergen, western Norway and usually dated to the 14th century (about 1335 in Runor Database; 1380-90 in: [McKinnel, Simek & Düwel eds. 2004: 131], though I personally suspect the latter dating is too late):
- "(Side C) I send to you, I look at you (= cast on you with the evil eye): wolfish (lit. "she-wolf's") evil and hatefulness (ylgjar ergi ok úþola). May unbearable distress and 'ioluns' misery take effect on you. Never shall you sit, never shall you sleep,
- "(Side D) … (that you) love me as yourself. [Latinate magical words] and [magical words] …(N B 267. English translation is taken from the database Runor)"
Mitchell compares this wooden stick with the curse about to be cast upon Giantess Gerðr by Frey's messenger, Skírnir, in Eddic Poem called Skírnir's Journey (Skírnismál) (Mitchell 2011: 52-54):
- "St. 26: I strike you with a taming wand (tamsvendi), and I will tame you, girl, to my desires;....."
- "St. 29: Madness and howling, tearing affliction and unbearable desire (tópi oc ópi, tiosull oc óþoli), may tears well up for you with grief! (English translation of Skírnir's Journey is taken from: [Larrington trans. 2014: 61f.])."
So, aphrodiastic charms [by runes?] were not Óðinn's monopoly: there was apparently a belief in the 13th and 14th century Old Norse literature that a male practitioner of the charm like Skírnir could incite the woman's aroused distress (uþol), and Óðinn could also allude to similar charms as his "sixteenth/ seventeenth spells" in Sts. 161-62 of Sayings of the High One (Hávamál):
- "St. 161: I know a sixteenth if I want to have all a clever woman's heart and love-play: I can turn the though of the white-armed woman and change her mind entirely."
- "St. 162: I know a seventeenth, so that any young woman will scarcely want to shun me (Larrington trans. 2014: 35)."
As we'll see below, even there was a [though single] record that a commoner male was accused of the practitioner of seducing the female apparently by charms.
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Main difficulties to give an definitive answer to OP's question are as following:
The punishment against the witchcraft both in secular and in ecclesiastical lawbooks (especially until about 1200 or the middle of the 13th century) are often vague, and Mitchell argues, mainly based on his research on the early 13th century Swedish law book (Older Västgöta laws, generally dated to the middle of the 13th century), that the capital punishment [to women] was only generally applied in case of "destroying/ killing" a person by witchcraft in form of actual physical harm (Mitchell 2011: 154-55). Otherwise, either fines or lesser outlawry were generally apparently preferred.
If a man gets a heart of the woman with help of charms [rather than words] and both he and she are not married [with other partners] or related against the church ban on incest, what kind of "actual physical harm" can we suppose to be done by this relationship?
The most clear reference to the accusation of witchcraft/ non-Christian beliefs against the man can be found in the fragment of ecclesiastical legislation section in the Borgarthing Law [applied around Oslo in coastal Eastern Norway, in the 12th century onward?]. The passages state:
"Men must trust well in God, and not in heathen cursing, or in heathen practices. And if a man comes to be found guilty of this - that he engages in such heathen practices as are forbidden in book-language [books in Latin?/ learned books?] - he owes three marks (The Borgarthing Law, Chap. 16.9. English translation is taken from [Collinson, Landro & Nilsson trans. 2021: 40]).
While the non-Christian charms in general is a crime, whether the love charms is actually included in these "heathen cursing/ practices" is not so clear, and caught in act was probably necessarily to impose fines. The sum of fines [3 marks] is the same as that of adultery. So, to practice charms/ curses was a crime, but not so grave as the capital punishment or un-redeemable one, in this law text.
On the other hand, recent study by Riisøy on the long-term criminalization of diverse sexual acts from the 13th to the 17th centuries points out the possibility that any kind of out-of-marital sexual relationship between the man and the woman could be regarded as a criminal act in ecclesiastical legislation in late medieval Norway since the late 13th century (Riisøy 2009: 28-33). It can mean that the man's flirting to the woman also in one-time relationship (NB: disputed whether this kind of prescriptions applied not only to more long-term one) itself might also be considered as a crime regardless of the use of charms or not, at least in theory.
At last, we have an actual case of the man burned to death for the accusation of charming a woman from late medieval Scandinavia - though I'm rather wary to consider it as typical or direct continuity from pre-Christian Scandinavia [for the following reasons].
In the beginning of the 15th century [about 1407], a variant of the Icelandic annals relates that a Greenlander named Kollgrim was burned at Hvalsey, SW Greenland, for he had allegedly committed an adultery with the Icelandic woman Steinunn with help of "black arts" (Lawmann's Annals, a. 1407, in: [Storm rit. 1888: 288f., 296]). This is also in fact one of the last known events in medieval Norse settlements in Greenland.
This event occurred in the beginning of the 15th century, much later than the change of legislation as well as the authority's attitude since the the late 13th century. Several Icelandic annals also mention the burning of a nun in the nunnery at Kirkjubær before, and one [Skálholt Annals] specify her crime as "offered herself with the letter with the devil" - revealing the clear contemporary European influence (Skálholt Annals, a. 1343, in: [Storm rit. 1888: 209]).
The social origin of the wooed woman could be also problematic - Steinunn was staying in Greenland, but in fact a daughter of former Icelandic Lawman Hrafn, and came from the influential family in northern Iceland (and also, inherited some of the family's property in Iceland at that phase (Seaver 2010: 126)), and got married with the influential Icelander, Torgrim. So, we cannot exclude the possibility that Kollgrim's "black arts (charms)" were employed here as an excuse of Steinunn's adultery to eliminate the possible dangers for the marriage of visiting Icelandic couple.
References:
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