Charms can be found in all manner of medieval manuscripts, scrawled in the margins or added (seemingly at random) on blank pages and in the flyleaves. Usually they were simply stuck in some place convenient by someone who thought they would be useful or interesting to have on hand. However, charms also appear in medieval recipe collections, mixed in with recipes for nosebleeds or toothaches or different coloured inks. In these contexts, where does one separate the charm from the recipe? Should they even be separated?
Let’s back up a minute and think about exactly what I mean by a charm in fifteenth-century England. In medieval Europe, the forms of charms and recipes are generally the same. Both are formulas, whether spoken, written, or chanted. Both have an oral and a written component. And both used words and phrases from the Bible, liturgy, and other religious texts familiar to the average medieval person. For example, the Flum Jordan charm to staunch blood is based on the Biblical story of Jesus’s baptism in the river Jordan. Just as the river stopped flowing when Jesus entered the water, so the blood will stop flowing once the charm is recited. Additionally, prayers could take on apotropaic properties – the recitation of Paternosters and Ave Marias for protection or healing was encouraged in orthodox worship and these two prayers frequently appear in charm texts.
For the ordinary lay person there could be much confusion concerning what was a charm (and therefore bad) and what was a prayer (and therefore good). The cause of this confusion can be explained by looking at the proliferation of sacramentals, which were an important part of popular belief in late medieval Christianity. Sacramentals were objects: things like candles, salt, and water, that had been blessed by the parish priest and distributed to all the households. The candles were lit during thunderstorms to drive away the demons thought to be active during storms, while the water was sprinkled on the hearth to drive away evil or sprinkled in the fields to promote fertility. Water and salt could be given to sick animals.
It’s easy to see how this Church-sanctioned practice could lead to similar practices with objects that had not been blessed, but which were thought to have special God-given properties. It was difficult for the average person to distinguish between the two types of objects, since both could be used and manipulated. Users of charms and folk magic were not concerned with the finer points of theology but with the fact that both sacramental and charms had a power that presumably came from God. There was a very fine line indeed between magic and orthodox religion. Magic in the fifteenth century was firmly established within a Christian framework and fit into people’s belief systems in a natural, rational manner.
Countries and regions might favour one type or one motif over another, though. Wind, for example, was more common in Russia, with charms of ill-purpose said to be “sent on the wind”. Romanian charms, at least in modern times, involve the use of both gestures and formulas. The evil eye, while fairly common in countries like Hungary, is unknown in the medieval English corpus of surviving charms. The one commonality across medieval cultures and countries is the dominance of healing charms, which survive far more than any other charm type.
Unsurprisingly, medical charms are often found in collections of medical recipes. Health and wellbeing was a serious concern in the Middle Ages and, if a cure was questionably orthodox, well, that was alright as long as it worked. In these collections, we find charms for bleeding, toothaches, fevers, blurred vision, insomnia, wounds, childbirth, worms in the ear, and falling sickness (epilepsy)--but not for such things as back pain or swollen feet. Scholars don’t really know why medical charms are restricted to a small number of ailments, but some scholars like Lea Olsan believe it’s because there are no Biblical stories nor religious imagery that can be associated with other ailments.
Charms appear in all diverse medical recipe collections, from the household collection of the Haldenby family in Cambridge (Trinity College MS O.1.57) to the collection of the physician Thomas Fayreford (British Library, Harley MS 2558). This suggests that they were regarded with little or no distinction from the non-magical recipes with which they are grouped. Charms and recipes are presented as equally valid and proper texts to read and/or use, but what distinguished them was merely the source of their curative powers. Medical recipes broadly relied on natural means and associations, whereas charms derived their power from the divine, the supernatural. But even that distinction can be too simplistic! For now, I hope it is clear that the distinction between magic and medicine was more blurred than we often think. Most medieval people considered charms to be no more harmful or unorthodox than any other recipe they might encounter in their daily lives.
 Lea Olsan, “Charms in Medieval Memory,” in Charms and Charming in Europe, ed. Jonathan Roper (Great Britain: Palgrave Macmillan, 2004), 60.
 On the rationality of medieval magic see Richard Kieckhefer, “The Specific Rationality of Medieval Magic” American Historical Review 99:3 (1994): 813-836.
 W.F. Ryan, “Eclecticism in the Russian Charm Tradition,” in Charms and Charming in Europe, 117.
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