By Laura Mitchell
For a long time I have been interested in the endurance/longevity of charms and recipes over extended periods of time, a topic which Alun Withey addressed in a recent post. The major tropes that make up medieval medical charms, for example, appear with relatively minor variations from the thirteenth through to the fifteenth centuries (at least in England, the area I focus on), and of course there’s those herbal remedies discussed by Dr. Withey. A few years ago I encountered a somewhat surprising form of this longevity with a sixteenth-century love charm from Trinity College Cambridge MS O.1.57 (1081).
This manuscript is a household notebook originally owned by the Haldenby family, members of the lower gentry in late medieval Isham, Northamptonshire. Largely written in the first half of the fifteenth century, it contains several later additions including a collection of (mostly) medical recipes written in the margins by a sixteenth-century hand. One of these later additions is a love charm on folio 20r:
To know who shalbe his wiffe or hir husband.
Say thus: “hempe seed, hempe I thee sow lede and vnlede. she that shalbe my worldes make come after one and rake sleepe sleepe and I her see, wake and her know.” this most be done on new yeares day at even taking alitle hempe seed in one hande and going thrise aboute the fire, sowing the hempe seede aboute the fier but not in the fyer. then go to bedde and lie downe vpon the right side speaking never a worde to no body but to say your pater noster and your Credo.
Imagine my surprise while watching an episode of the BBC show Victorian Farm where the presenter conducted a very similar Victorian ritual! The episode in question takes place at Midsummer’s Eve. The presenter, Ruth Goodman, and her daughter, Catherine, go out at midnight to the local churchyard. Catherine scatters hemp seed while saying:
Hemp seed I sow. Hemp seed should/will grow. He who will marry me, come after and mow.
According to Goodman, the future husband was supposed to appear in the churchyard, or possibly that night in a dream.
Obviously there are some differences between the sixteenth- and late nineteenth-century rituals. They take place on different dates: one on New Year’s Day; the other at Midsummer’s Eve. Only the first part of the ritual, spreading the hemp seed and reciting the special words, appears in the nineteenth-century version – there is no fire and no prayers. Naturally, we must also keep in mind that aspects of the charm and ritual might have been changed for television – doing magic is not necessarily entertaining to watch after all! As well, a popular history show is not the best source for scholarly work. Nevertheless, I find this example very interesting and a good starting point to think about the traditions of charms over long periods of time. How did a charm get from the sixteenth century to the Victorian era and finally to a television show in the twenty-first century?
As I mentioned at the beginning of this post, medieval medical charms continued to be used throughout the period with little variation in the major tropes used. Owen Davies has also shown that medieval and early modern magical texts continued to be used by cunning-folk in England right into the modern period. The long-term use and survival of these kinds of charms speaks to the ingrained belief among people that magic worked. Much like the Welsh herbal remedies, magic charms and rituals continued to appeal to people for a very long time.
 See Lea Olsan’s article “The Corpus of Charms in the Middle English Leechcraft Remedy Books,” in Charms, Charmers and Charming: International Research on Verbal Magic, ed. Jonathan Roper (Great Britain: Palgrave Macmillan, 2009), 214-237; and Tony Hunt, Popular Medicine in Thirteenth-Century England: Introduction and Texts (Cambridge: D.S. Brewer, 1990).
 Naturally, the charm may have earlier antecedents but I am not aware of any at the moment. As a medievalist and not an early modernist or Victorian historian, I do not know of later examples of this charm, but I would be very interested if any readers know of other examples of this charm.
 I am not aware of any special property of hemp seed that might explain its inclusion in those sort of charm, although it has been suggested to me that it might be drawn from the use of hemp to make rope and thus “tie” the two people together somehow. Presumably the growing of the seed is meant to parallel the growing of the love between the two people. I am, of course, open to other suggestions.
 See Davies’s book, Cunning-Folk: Popular Magic in English History (London: Hambledon and London, 2003).
5 thoughts on “Love and the Longevity of Charms”
I am more of a medievalist like you, but have spent the past couple of years on matters Victorian. There is a book called the Victorian Grimoire, by Patricia Telesco, which includes a similar hemp seed spell to the ones you quote, and much more besides. I got a copy on the ABE Books website.
Thank you very much for the book title, Kathleen! I’ll have to see if I can find myself a copy.
Hi love your project, its amazing! Was wondering if you would if you came across a charm where you took a church offering and made it into a cramp ring? Or the Apple 4 quarters In Nomine patris charm? I’m working on a project that includes medieval charms as well. Was hoping we could talk on and off if your willing as well. In any case love your site
Hi Anthony, I know that Robert Thornton’s Lincoln manuscript has a description for making a cramp ring from the Good Friday pennies from five parish churches. A quick search through my notes didn’t reveal any others, although I’m sure there are some out there in the manuscripts I haven’t had a chance to look at yet.
I have seen one version of the apple charm, in HM 64 at the Huntington library (http://sunsite3.berkeley.edu/hehweb/HM64.html). That version uses words inscribed on *three* apples rather than four quarters though.