In September 2017, The Recipes Project celebrated its fifth birthday. We now have over 600 posts in our archives and over 150 pages for readers to sift through. That’s a lot of material! (And thank you so much to our contributors for sharing such a wealth of knowledge on recipes.) But with so much material on the site, it’s easy for earlier pieces to be forgotten. So, the editors have decided that, every now and then, we’ll pull something out of the archives to share with our readers anew.
Today is Halloween. HALLOWEEN! Many of us recipe people who work on the premodern period have a fondness for Halloween, with its connections to charms, alchemy, cauldrons bubbling, and all. Yes, yes, I know… it’s really a love/hate relationship, as we often have to explain to people that supernatural beliefs were rationale and that most recipes weren’t about magic anyhow. But… HALLOWEEN!
To that end, I’ve pulled out only one of our many posts on the magical world. Catherine Rider offers here some thoughts on what charms might tell us about the connection between the supernatural and illness. There is even a protective charm for those ‘sleeping, waking, drinking, eating, and especially dreaming’…
You never know what might be useful on this day of lowered boundaries between natural and supernatural worlds!
I’ve been thinking recently about a kind of recipe I’ve been collecting for some time, with an eye to using them in a future project: recipes that protect against evil spirits and other supernatural entities. These take the form of charms, made up of spoken and written words, rather than more conventional mixtures of plants or animal parts. As Laura Mitchell has noted before on this blog, many medieval recipe collections (such as the one in the Wellcome Library pictured below) include charms alongside other remedies.
Research by Lea Olsan, Eamon Duffy and other scholars has shown that although some medieval physicians and churchmen were uncomfortable with charms, most writers accepted them as legitimate cures for certain kinds of illness, including bleeding, toothache and epilepsy. They were also often regarded as a mainstream part of religious devotion. Charms to ward off demons are not very common – nowhere near as common as charms against toothache or bleeding – but I’ve found several examples in fourteenth- and fifteenth-century recipe manuscripts.
The version given, in Latin, in a fourteenth-century recipe manuscript published by Fritz Heinrich begins ‘In the name of the Father and the Son and the Holy Spirit, Amen,’ and goes on to list a series of saints and other objects of devotion commonly appealed to in late medieval prayers: Virgin Mary, the four evangelists (Matthew, Mark, Luke and John), the Cross and the Passion, and the Five Wounds of Christ. This prayer is to be written down and God is implored to protect the person who wears these words when they are ‘sleeping, waking, drinking, eating, and especially dreaming’, ‘from every malign demon and every malign spirit and the instigations of the devil.’
This charm, and others like it, are raising quite a few questions for me:
They’re not that common. Does that mean that demonic assault was not regarded as a common condition? We do find accounts of ‘possessed’ people in the miracle collections kept by saints’ shrines, so clearly the idea of demonic attack was not unknown. However, these cases may have been notable because they were unusual, not necessarily because they were common.
- What symptoms or conditions were attached to this charm? The reference to sleeping and ‘especially dreaming’ suggests bad or troubling dreams, rather than an illness. Another possibility is the medical condition which medieval physicians called ‘incubus’, in which a person feels a presence pushing down on them in their sleep. It is usually equated by historians with the condition now called sleep paralysis. Educated medieval physicians generally argued that this condition had physical rather than supernatural causes, but they also noted that ‘some people’ believed demons were behind it.
- There are also questions about continuity and change over the longer term. Do we get more of these charms from the sixteenth century onwards, when we see rising concerns about witchcraft and more intellectuals taking an interest in demons and demonic illnesses? We know that magical illnesses continued to be a concern and Jennifer Evans discussed some early modern remedies for them in 2012 in a column for the Societas Magica newsletter. Also, what happens to this kind of medieval charm after the Reformation? Did it appear too Catholic with its saints and Latin? Were there Protestant equivalents? Or did it continue to be copied despite its old-fashioned elements?
- Was this charm used? And, if so, how? It would need someone who could write it down, and ideally someone who was familiar with Latin. By the late fourteenth and fifteenth centuries, that could include some medical practitioners and educated laypeople, but clergy also owned manuscripts of medical recipes and might be best placed to use this kind of charm.
I don’t have the answers to these questions yet, but in the long term I’d like to build the charms in to a larger project on supernatural illnesses in medieval medicine and I’m hoping that small pieces of evidence like these might eventually start to offer a bigger picture.
 See for example Lea Olsan, ‘Charms and Prayers in Medieval Medical Theory and Practice’, Social History of Medicine 16 (2003), pp. 343-66 (on medical writers); Eamon Duffy, The Stripping of the Altars: Traditional Religion in England 1400-1580 (New Haven, CT, 1992), ch. 8 (on charms and religion).
 Fritz Heinrich (ed.) Ein Mittelenglisches Medizinbuch (Halle, 1896), p. 166.
 Maaike van der Lugt, “The Incubus in Scholastic Debate: Medicine, Theology and Popular Belief,” in Religion and Medicine in the Middle Ages, ed. Peter Biller and Joseph Ziegler (Woodbridge, 2001), pp. 175-200.