Healing Charms in Use in England and Wales 1700-1950

Author(s): Owen Davies

Source: Folklore, Vol. 107 (1996), pp. 19-32
Published by: Taylor & Francis, Ltd. on behalf of Folklore Enterprises, Ltd.
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Folklore107 (1996):19-32

RESEARCH PAPER

Healing Charms in Use in England and Wales 1700-1950

OwenDavies

Abstract
The collectionand analysis of Anglo-Saxonand early medieval healing charmshas long
generated an active interestin their content and application.However, despite the quite
extensive ethnographicevidence concerningthe content of healing charmsin use from the
eighteenthto the twentieth centuries,there has been no attempt,so far,to make an extensive
collection of charmformulaefrom this period. This paper seeks to begin that task. It is hoped
that this inventory,not only serves to highlight an importantaspect of the Englishand Welsh
traditionof folk medicine,but also serves to indicate the long history of that tradition.An
examinationof these charmsalso provides an illustrationof the importanceof the written
word in the transmissionof popular knowledge.

Introduction
The healing charms employed in England and Wales
in the post-medieval period have never received the
close scholarly attention they deserve. While in Rus-
sia, for example, there has been over a century of de-
tailed historical and linguistic research on the living
tradition of charmers and healing charms (Conrad
1989), modem British academics have largely neglected
this aspect of popular magic. Although nineteenth and
early twentieth century folklorists did take an interest
in such charms, little was understood about them, and,
with the exception of William Mackenzie's study of
Gaelic healing charms (Mackenzie 1895), no attempt
was made by folklorists, historians or linguists to ana-
lyse their origin, structure or regional distribution.
However, there is, and has long been, an academic in-
terest in the Anglo-Saxon and medieval charm tradi-
tion (see, for example: Cockayne 1864-6; Grendon 1909;
Storms 1948;Bonser 1963;Biihler 1964; Foley 1981;Jolly
1985; Smallwood 1989; Hunt 1990), and it is hoped that
this study will provide some sense of the continuity of
that tradition.
The cataloguing of charms collected from eighteenth
and nineteenth century sources, both written and oral,
serves to highlight a current of popular healing magic
which stretches back to Saxon times, and provides an
insight into the importance of the written word in the
transmission and perpetuation of popular beliefs. The
object of the present paper is to provide, for the first
time, a substantial preliminary inventory of the popu-
lar charm record in England and Wales from the eight-
eenth to the twentieth centuries. The charms have been
classified according to the nine ailments they are cures
for. A more complex classification based on the con-
tent and structure of these charms could be developed,
but the simpler classification serves the present pur-
pose well enough.
Whether these charms were collected in their written
form or taken down from oral sources often depended
on whether their healing efficacy lay in their being re-
cited by charmers or their being used as written talis-
mans. Examples of the latter type are the charms for
toothache and for ague and fever quoted here.
An illustration of how one such talismanic charm
was obtained from its owner concerns toothache charm
B6, below. In 1866 a young man suffering from tooth-
ache, "finding that the pain resisted the charm," went
to have his bad tooth extracted by a "well-known"
surgeon at Crewkerne, Somerset. In the course of con-
versation with the surgeon, the young man showed
him the charm, which he had been wearing round his
neck, and its contents were subsequently passed on to
the Somerset County Herald (Letter 1866). In other in-
stances such charms were obtained after they had
proved effective and were no longer needed. The ma-
jority of the charms listed here were, however, collected
from the charmers themselves. Many of them were
found in charmers' receipt books or on carefully pre-
served scraps of paper, and by these means had been
handed down through several generations. However,
as is apparent from the discussion of stanching charms
(A, below), we must always be aware of the possibil-
ity that such charms may derive from earlier sources.
In some cases we can detect from irregularities in spell-
ing and structure that manuscript versions of charms
had either been repeatedly copied (see C3 and C4, be-
low), presumably over a long period of time, or had
been written down from an oral source.
Before presenting the charm inventory, some pre-
liminary observations will be in order.
(i) There is quite extensive evidence for the wide-
spread use of these charms during the eighteenth and
nineteenth centuries, but perhaps the best proof is that
charmers continued to be popular until well into the
20
present century (Leather 1912, 70-7; Lang 1969;
Brown 1970; Deane and Shaw 1975, 120-1). How-
ever, in preparing this list, care has been taken to
include only charm formulae for which there is evi-
dence of their being in use at the time the source
was published.
(ii) A significant proportion of the charms in the
inventory derive from west country sources, par-
ticularly from Devon. This could represent the com-
parative vitality of the charming tradition in the
region during the nineteenth and twentieth centu-
ries. Alternatively, it could be collection bias. The
folklore reports in the Transactions of the Devonshire
Association for the Advancement of Science, Literature
and Art, in particular, generated a lively interest in
the recording of healing charms known and used in
the county. The dominance of charms from the west
country should not therefore be taken as necessar-
ily indicating either the strength of charming tradi-
tion in the west country or its weakness nationwide.
Although I have found no charm formulae for ring-
worm or erysipelas from northern England, for ex-
ample, there is evidence that there were charmers
in the region who charmed for both ailments ("Mod-
ern Witchcraft in Durham"). Early this century,
Henry Penfold knew of erysipelas charmers still op-
erating in eastern Cumbria, who rubbed the affected
area with a stone "at the same time muttering some
invocation to the trinity, the exact words of which
are unknown to the patient" (Penfold 1907, 54). To
redress this possibly misleading imbalance in the
charm record, therefore, wherever possible I have
tried to include as many pertinent examples of
charm formulae recorded in areas other than the
west country.
(iii) The paucity of the record in northern and
eastern England also poses problems when attempt-
ing to delineate distinctive regional variations. Ten-
tative attempts to present some sense of regionality
have been made, even if it is only to indicate where
a charm variation not recorded in the extensive
Devon material is known elsewhere.
(iv) The charms cited in the present inventory fall
into the first two of the three categories outlined by
Richard Kieckhefer: prayers, which take the form
of requests directed to God, Jesus, Mary or a saint;
blessings, which take the form of wishes directed
to the patient; adjurations, which take the form of
commands directed to the sickness itself or to the
agent responsible (Kieckhefer 1990, 69). Prayers and
blessings are not inherently magical, of course, but
they can easily be integrated with magical concepts,
and in the context of use cited here, can be legiti-
mately termed "charms." Perhaps the most magi-
cal aspect of such prayers and blessings was the
perceived immediacy of their effect.'1
Owen Davies
The inventory
A. Charmsfor Stanching Blood
1. From a manuscript account book of a nineteenth
century Cornish charmer (Couch 1871, 148).2
Our Saviour was born of Bethleam of Judeah. As
he passed by revoor of Jorden,the waters waid were
all in one. The Lord ris up his holy hand, and bid
the waters still to stan, and so shall the blood. Three
times.
2. From Shropshire (Burne 1883, 183).
Through the blood of Adam's sin
Was taken the blood of Christ.
By the same blood I do thee charge
That the blood of [name] run no more at large.
3. From Cumbria, c. 1736-51 (Cowper 1899, 314).
To stop Bleeding in Man or Beast at any Distance,
first you must have some Drops of ye Blood upon
a Linen Ragg and wrap a Little Roman Vitriollupon
this Ragg put it under your oxter [armpit] and say
these words thrice into yrself "There was a Man
Born in Bethlem of Judea Whose name was Called
Christ. Baptized in the River Jordan In the Watter
of the flood and the Child also was meak and good
and as the watter stood So I desire thee the Blood
of Such a person or Beast to stand in their Bodie, in
the name of the father son and Holy Ghost Amen."
Then Look into the Ragg and at that moment the
Blood stopeth the Blew powder is Turnedinto Blood
by sympathy.
4. From Shropshire. One of seven charms from a
small manuscript book belonging to a blacksmith-
farrier at Clun. The handwriting is of the early nine-
teenth century ("Charms").
A C[harm] to stop blud.-Our Saviour Jesus Crist
was borne in Bethalem was Baptsed of Jon in the
river of Jordan. God commanded the water to stop
& it stoped So in his name do I command the blood
to Stop that run from this orrafas vain or vaines as
the water Stoped in the River of Jordan wen our
Saviour Jesus Crist was baptized in the name of the
Father.Stop blud in the name of the sun stop blood
in the name of the Holeygst not a drop more of blud
proceduth Amen Amen Amen-to be sed 3 times
but if the case be bad 9 times and the Lords praier
before & after holding your rithand on the place
and marck the place thus + with your midel finger.
5. From Cornwall (Hunt 1923, 413).
Sanguis mane in te,
Sicut Christusfuit in se;
Sanguis mane in tua ven$,
Sicut Christusin sua pena;
Sanguis mane fixus,
Sicut Christus quando crucifixus.
Healing Charmsin Use in England and Wales 1700-1950
6. From Cornwall (Hunt 1923, 414; see also Courtney
1890, 151).
Christwas born in Bethlehem,
Baptizedin the riverJordan;
Therehe digg'd a well,
And turn'd the water against the hill,
So shall thy blood stand still.
In the name, &c.
7. From the Isle of Man (Moore 1891, 98).
Threegodly men camefrom Rome-Christ, Peter,and
Paul. Christwas on the cross, his blood flowing, and
Mary on her knees close by. One took the enchanted
one in his right hand, and Christdrew a cross + over
him. Threeyoung women came over the water,one of
them said, "up,"anotherone said, "stay,"and the third
one said, "I will stop the blood of man or woman."
Me to say it, and Christ to do it, in the name of the
Father,and the Son, and the Holy Ghost.
8. From Wales (Roberts 1965, 207).
Yn gynta gwna groes ar yr archoll gan ddywedyd y
fendithhonn:jn nomine Patriset Filijetc. Kyn gywired
ac y ganed Mab Dyw ym Bethelemac y bedyddywyd
yn dyfwr Jordana chyn gywired ac y safws y dyfwr,
saf dithey waed. Jnnomine Patrisetc., a dyweid pump
Pader,pymp Ave Mariaa thr[ I er ynrydedd yr pump
archoll [ ] gan veddyleid am y ddioddei.
9. From Devon. Obtained from an old lady of
Cudlipton (TDA 32 [1900]:92).
The verse to stop nose-bleedingis the 6th verse of the
16thchapterof Ezekielwhich must be repeatedby one
of the opposite sex from the patient.
Synopsis of (A)
These charms for checking the flow of blood exhibit
considerable variety, though the motif of Christ's bap-
tism in the river Jordan is obviously the dominant
theme and appears in medieval manuscripts as early
as the tenth century. The story of God stopping the
waters of the river Jordan during Christ's baptism is
apocryphal. In Matthew 13 we are told of his baptism
by John the Baptist, but there is no mention of God
stopping the Jordan's flow. However, in the apocry-
phal ChroniconPaschaleit is stated that, at Christ's bap-
tism, "The Lord said unto John: 'Say unto Jordan,
stand! The Lord hath come to us.' And at once the
waters stood."
Charm A9 was, however, taken straight from the
Old Testament, and consisted of the repetition of the
Ezekiel16:6, "And passing by thee, I saw that thou wast
trodden under foot in thy own blood. And I said to
thee when thou wast in thy blood: Live. I have said to
thee: Live in thy blood." Tony Cleverdon, a Cornish
charmer, told R.S. Hawker that he repeated this charm
"only twice with an outblow between each time"
(Hawker 1870, 177). In Wales, the same passage was
21
recited nine times while the charmer dipped his or her
finger in blood and made the sign of the cross upon
the patient's forehead (Trevelyan 1909, 226).
The key to the efficacy of the baptism charm is, of
course, the sympathy between the river Jordan's flow
and the blood issuing from the patient's "orrafas vain
or vaines." In charm A3 the sympathetic effect is height-
ened by the addition of some simple chemical "magic."
The written instructions tell the reader to apply a little
"Roman Vitrioll" to a rag and stuff it under an armpit;
as the blood ceases to flow so the "Blew powder is
Turned into Blood by sympathy." "Roman Vitrioll"
presumably is blue vitriol, otherwise known as cop-
per sulphate, which turns red on contact with acids-
in this case the uric acid in the sweat secreted by glands
in the armpit.
The Latin charm from Cornwall (A5) has also been
recorded in use on the Isle of Man (Moore 1891, 98),
and can also be found in Reginald Scot's Discoverie of
Witchcraftof 1584 (Scot 1972, 155). The folklorist Robert
Hunt, who collected it, observed that as the charm was
"repeated by ignorant old men or women, it becomes
a confused jargon of unmeaning words, but it im-
presses the still more ignorant sufferer with awe" (Hunt
1923, 414). A.W Moore remarked that the consequence
of translating this charm would be "that its efficacy
would be lost for ever" (Moore 1891, 98). The Latin
can be translated, but would have been meaningless
to those who were using it in the eighteenth and nine-
teenth centuries. However, just as with gibberish
charms, it was precisely because of its incomprehensi-
bility that it was deemed to have magical virtue. I have
not come across any other examples of A2 being used
in the eighteenth and nineteenth centuries, though it
must be of some antiquity, since a version of it is again
found in Scot's Discoverie (1972, 155). Considering the
popularity of Scot's work amongst wise-men and wise-
women during the eighteenth and nineteenth centu-
ries (Davies 1995, 174), I think it quite likely that both
A2 and A5 may actually owe their presence in the
popular charm record to their inclusion in the
Discoverie.
Charm A7 seems to have been in use only in the Isle
of Man during the nineteenth century. A similar ver-
sion is given in Henderson (1879, 170). It may in fact
be distantly related to the "Longinus formula" (based
on the account of the soldier Longinus piercing the side
of Jesus with a lance), a charm-type otherwise absent
in the popular charm record. One medieval English
version (translated from the Latin) runs as follows:
A soldier of old thrusta lance into the side of the Sav-
iour:immediatelythere flowed thence blood and wa-
ter,-the blood of Redemption,and the water of Bap-
tism. In the name of the Father+ may the blood cease.
In the name of the Son + may the blood remain.In the
name of the Holy Ghost + may no more blood flow
from the mouth, the vein, or the nose (Harlandand
Wilkinson1882, 77).
22
Another, extended, medieval version begins with the
passage, "Three good brothers strolled on a road,"
which is similar to the opening line of the Manx charm
(A7) (Boz6ky 1992, 87). Of early Anglo-Saxon origin,
and known in much of western Europe, in England the
Longinus formula has only survived in medieval manu-
scripts.
B. Charmsfor the Toothache
1. Nineteenth-century charm from Wales (National Li-
brary of Wales MS. 6729B).
A vers to ease the Toothake
Petterlying by the Gates of
Jerusalem,Serving greiff and
Jesus came by and said why dost
thou lye hear vexing greiff.
Petteranswered and said my teeth
doth ake So that i can not take
no rest nor Sleep. Jesus said
thy health i will give thee
and to all that carrythese lines
In the name of the Father
and, Son and Holy Ghost.
2. From Devon (TDA 31 [1900]:112).
Peter stood by the gate of Jerusalemweeping, and the
Lord said unto Peter, "Why weepest thou Peter?"an
he said "LordI am sore trobled with the tooth-ache
that I know not what to do." The LordGod said "arise
Peterand go with God,and I will help thee of the tooth-
ache." GrantLord that she that is troubled thou may
help them in the name of the Fatheran of the Son an of
the Holy Ghost. Amen.
3. From Cornwall (Hunt 1923, 414).
Christpass'd by His brother'sdoor,
Saw His brotherlying on the floor.
"Whataileth thee, brother?
Pain in the teeth?
Thy teeth shall pain thee no more.
In the name," &c.
4. From Dorset (Udal 1922, 219-20).
As Peter sat on a stone weeping, our Saviour came to
the Mount of Olives and said, "How is it here, Peter?"
Peteransweredand said, "MyLordand my God, griev-
ously tormentedwith the pain of the tooth."Our Sav-
iour said unto Peter,"Arise,Peter,and be made whole.
Whosoeverbelieveth on me and keepeth these words
in memory or in writing shall never be troubledwith
the pain of the tooth. In the name of the Father,and of
the Son, and of the Holy Ghost. Amen.
5. From Shropshire (Burne 1883, 182).
In the name of God, when Jusessaw the Crooson wich
he was to be crucified all is bones began to Shisver.
Peter standing by said Jesus Christ cure all Deseces
Jesues Christcure thy tooth ake.-Edward Latimer.
6. From Somerset. The charm was obtained from a
blacksmith living near South Perrott (Letter 1866).
Owen Davies
Peter and Paul sat on a marblestone.
Jesus came alone.
Peter,said he, what makes you quake?
Lord and master,it is the toothache.
Arise, Peter,and be healed.
Synopsis of (B)
The common charm for toothache appears to be that in
which Jesus "passes by" St Peter, usually as he sits, lies
or stands by the gates of Jerusalem (see B1 and B2) (see
Kittredge 1929, 389-93). In B4, however, the encounter
takes place on the Mount of Olives, and in a Devon ex-
ample we find Jesus "walking into the Garden of
Gethsemane," where he comes across Peter weeping
(Whitcombe 1874, 16). Sometimes we find Peter sitting
on a stone--or more specifically, as in B6 and in a Sussex
version of the formula (Latham 1878, 40), a marble stone.
The particular reference to marble is also found in the
French version of the charm, and again in charm El be-
low. Edina Boz6ky has also commented on the common
reference to marble in medieval Latin and vernacular
incantations (Boz6ky 1992, 90). In B3 and B6 the charm
narrative has been turned into a simpler rhyming verse,
which presumably made it easier to remember.
Charm B5 is markedly different from the others, and
is, in fact, a rather impoverished version of the stand-
ard charm for the ague, which has been converted to
encompass the cure of toothache. Judging from the sen-
tence "Jesus Christ cure all Deseces," it may be that the
dispenser of the charm altered it to cover a range of
ailments as demand dictated. It is worth noting that
"Jesus" is spelt differently each time in B5, probably as
result of repeated copying.
A Latin version of the Jesus/Peter encounter was in
use in the early medieval period (Cockayne 1864-6, 64),
and versions of it have also been recorded elsewhere in
Europe, but usually with other religious figures stand-
ing in for Jesus and Peter (Kittredge 1929, 389-93). In a
widespread French rendering of the charm we find St
Appoline sitting on a marble stone while "Notre Sei-
gneur" passes by, whereupon a similar conversation
ensues as that between Jesus and Peter (Devlin 1987,
48). A more distant relative of the same charm was also
in use in nineteenth-century Russia (Conrad 1989, 430).
There seems to have been a tradition of writing the
charm on the front leaf of the family Bible (Rawlence
1914, 82; Davies 1937, 54) or, as in the case of the Sus-
sex version above, on the fly-leaf of a Bookof Common
Prayer (Latham 1878, 40).
C. Charmsfor the Ague and Fever
1. From Devon. Found in an old account-book in a farm-
house in Marystowe (TDA 31 [1899]:112).
Our Savour Christwhen he came in sight of the cross
where he was to suffer his body did shake. The Jeus
asked him if he had the agoe. he answered and said
"Allthese thatkeep this in woord or writingshall never
Healing Charmsin Use in England and Wales 1700-1950
be troubledwith an agoe or fever."So Lordhelp they
servantsthatput theirtrustin thee throughJesusChrist.
Amen.
2. From Sussex. Found around the neck of a dead man
at Hurstpierpoint (Henderson 1879, 169).
WhenJesusChristcameupon the Crossforthe redemp-
tion of mankind, He shook, and His Rood trembled.
The Cheaf Preastsaid unto him, Art thou afraid,or as
thou an ague? He said unto them, I am not afraid,nei-
ther have I an ague, and whosoever Believethin these
words shall not be troubledwith anney Feaveror ague.
So be it unto you.
3. From Shropshire. From a manuscript book belong-
ing to a blacksmith-farrier ("Charms," 204).
When our Saviour Jesus Christ Saw the Croos where
on he was to be Crusified his bodey shaked the Juse
said unto him shure you have got the Ague Jesus
anceredand said wosoever beleveth in me and wereth
these wordes shall never have the ague nor feverAmen
Amen Amen +
to be wore in the Bosom of Shurt.
4. Found on the Revd Robert Forbes, vicar of Rougham,
Norfolk, who died on 25 November 1709. The charm
was in a small blue silk bag which was tied with a small
ribbon about the Minister's neck (Dawson 1932, 233-
8).
Eywn uydlab ase byw udgaa eywd gwr yu esa Lbib
bL tw udcab x lwr byw lwca Sazwr yln sdb byac ys
xdshr qd ysab byge sm spew Lwacaastr Lsn mgb
sxdshr mgd yscw mgb sm spew eyg maq wewd esda
bywaw eqdra aysii mwcwd tw bdociwrt
el by sm spew snwm snwm acwwb Lwaca.3
5. From Lincolnshire (Gutch and Peacock 1908, 123).
When Jesus came near Pilate, He trembledlike a leaf,
and the judge asked Him if He had the ague. He an-
swered, He neither had the ague nor was He afraid;
and whosoever bears these words in mind shall never
fear ague or anything else.
Synopsis of (C)
These ague charms show a considerable degree of uni-
formity, with perhaps the most interesting departure
being in C5 where Jesus comes across Pontius Pilate
rather than the Cross. The seeming gibberish of C4 is,
in fact, the same charm as the others but written in a
secret alphabetical code. This undoubtedly lent it a
greater magical aura, even though the sympathetic con-
tent of the apocryphal tale is lost. Warren R. Dawson
found that some letters in the code had been miscopied,
which suggests that the charm had been transcribed
for the vicar in its coded form (Dawson 1932).
Versions of this crucifixion ague charm were avail-
able in print in England during the seventeenth cen-
tury and can be found in John Durant's ART and NA-
TURE Joyn HAND in HAND Or, The Poor Mans Daily
23
Companion(Durant 1697 cited in Wright 1912, 235), and
in Joseph Blagrave's Astrological Practice of Physick
(Blagrave 1689, 135). A version of this charm can also
be found in the widely published popular nineteenth-
century French chapbook Le medicin des pauvres.
D. Charmsfor Scalds and Burns
1. Copied from the fly-leaf of a family Bible by an old
lady living in Shropshire. To be said three times over
the wound (Burne 1883, 183).
Therewas 3 Angels com from the west,
The one bro't fire and the other bro't frost,
The other bro't the Book of JESUSCHRIST.
In the Name of (etc.).Amen.
2. From Devon (TDA 18 [1886]:103).
Therewere two angels that came from the East-one
brought fire and the other ice; in ice, out fire, in the
name of the Father,and of the Son, and of the Holy
Ghost.
3. From Cornwall. Said nine times over a scald
(Courtney 1890, 147).
Threeladies (or virgins) come from the east:
One with fire and two with frost;
Out with thee, fire, and in with thee, frost:
In the name of the Father,Son, and Holy Ghost.
4. From Shropshire. From a manuscript book belong-
ing to a blacksmith-farrier ("Charms," 204).
Mary mild has burnt hur child by the sparklingof the
fire out fire in frost in the name of the father son and
Holeygost Amen Amen Amen--to be said 9 times and
the Lordespraierbefore & after.
5. From Cumbria (Cowper 1899, 314).
To cure Bums or Scalds by Blowing thrice and Saying
these words aftereach Blowing CouthaCold under the
Clay trembleingis there any here that would Learnof
the Dead to Curethe sores of Burningin the Name of
God And in the name of God be it Amen Firstsay then
Blow then say then Blow and it is done.
6. From Devon. The contributor writes, "The following
charm, given me in her own writing by an old lady
some twenty years ago, was vouched infallible by her"
(TDA 65 [1933]:126).
This charmis for burns and scalds, repeat to yourself
the words from the 15th verse of the 17th chapterof st
John,just blow on the burntplace and pass your finger
round and roundin this way o this is all, but you must
have faith.
Synopsis of (D)
The Fire/Frost formula seems to have been the pre-
dominant charm in use throughout much of the coun-
try. Owing to centuries of repetition, the number of
angels and the direction from whence they came vary
24
from example to example, though rarely do the angels
come from the south. Charm D1 has been tinkered with
somewhere down the line. Where there should be the
adjuration "In Frost, out Fire"we find one of the Angels
bringing the "Book of JESUS CHRIST."Technically,this
makes the charm ineffective in that there is no sympa-
thetic metaphor relevant to the healing process. Of course,
in practice this corrupted version would have been
deemed no less effective because of it.
Charm D4 may represent a distinct Welsh borders re-
gional variation on the Fire/ Frost formula, for we also
find versions of it in a Herefordshire charmer's manu-
script book (Leather 1912, 73), and in a mid- to late-eight-
eenth century receipt book from Gloucestershire (Gloucs.
Record Office MS. P 218 MI1).
I have come across no other example of charm D5 from
England or Wales, though a version of it was used in Ire-
land."In the Irish version we find the sentence "Old clod
beneath the day," which suggests that the use of the word
"cold"in the Cumbrianversion may possibly be a misspell-
ing of "clod."The word "Coutha"presumablyrelatesto the
dialect word "couth,"for a cold (Taylor1901).
In discussing toothache charms we saw how an ague
charm formula had been adapted to cure toothache. Simi-
larly, in Durant's ART and NATURE,we find the Angel/
Fire/ Frost charm being converted into an ague charm by
reversing the command "in Frost, out Fire," thus, by or-
dering "in Fire," countering the shivering chills associ-
ated with agues and fevers.
E. Charmsagainst Swelling, Inflammationand Associated
Pains
1. From Devon. Obtained from a charmer who used it in
charming handkerchiefs, which were then tied round the
limbs of those suffering from a complaint called "the
white swelling." It is to be repeated nine times, and each
time the Lord's Prayer is to be said (Langdon 1894).
As Christwas walking he saw the VirginMary sitting
on a cold, marblestone. He said unto her, "Whataileth
thee?"He said unto her,"Ifit is a white ill-thing,or a red
ill-thing,or a blackill-thing,or a sticking,cracking,prick-
ing, stabbingbone ill-thing,or a soreill-thing,or a swell-
ing ill-thing,or a rottenill-thing,or a cold, creepingill-
thing, or a smartingill-thing,let it fall from thee to the
earth,in my name,and the name of the Father,Son, and
Holy Ghost.Amen. So be it."
2. From Devon. One of several charms in the possession
of one Blatchford, Sexton of Bridestowe (TDA 17
[1885]:121).
Our LordJesusChristcome fromthe mount'sfoot, saw
Abrahamasleep on the cold ground. Our Lord spoke
and said, "Whatbest show her for?"Abrahamspoke
and said, "Itis good to know what I be here for-taken
with an out blow, aching,burningthatI know not what
to do." Our LordJesusChristsaid, "Riseup, Abraham,
fromthe cold, cold ground.I will make thee safe sound
in the name of the Father,and of the Son, and of the
Holy Ghost.Amen."
Owen Davies
3. From Devon. Copy of a charm found at Marystowe
among the papers of a former inhabitant of a neigh-
bouring parish (TDA 31 [1899]:111).
Our Saviour Christ blessg for an Inflamationor any
other evil thing or any like evil. (bless.) The Queen of
parestis gone into a farcountryto kill and destroyboth
men and women and children,and then her meet our
blessed LordSaviourJesus Christ.He said "Whereart
thou going thou Queen of parest?""I am going into a
far country to kill and destroy both men women and
children.""ThouQueen of parest turn again: thy evil
shall never do no harm,in the name of the fatherand
of the Son, and of the Holy Ghost. Amen."
4. From Devon (TDA 27 [1895]:65).
Our dear Lord SaviourJesus Christ.hee sawe Joseph
lying on the cold ground thy sidelese year.
Joseph-I are stricken sordbolt, sordbolt, sordbolt,
strickenstabing, pricking,aching;I know not what to
do.
Our dear saviour-take up thy Bed and walk.
Our dear Lord saw Jesus Christ and pailet sit at the
gate of Jerusalemweeping. Faith I hope the Lord will
Bless it to thee whereverit is. In the name of the Father,
and of the Son, and of the Holy Ghost.
5. From Devon. In using this charm the charmer must
pass the hand the same way as the sun goes, and then
pass it towards the ground (TDA 31 [1899]:112).
As our Blessed VergenMary was walking over along
leading her youngest son by the hand he hang down
his hed. "Why dew you hang youre hed so low my
son?" "My hed doth ake and all my bones." "I fear
some ill thing you have. I will bless you for ill things."
(red ill, wite ill, black or blew or all other) down to the
ground in the name of our LordJesus Christ.
I bless thee (you must mention the name of the person)
in the name of our Lord Jesus Christ, Amen-of the
Father,the Son, and Holy Gost. Amen.
6. From a charmer who lived at Lew Down, Devon. To
be repeated three times (Baring-Gould 1925, 144).
The VirginMaryset the Babe on her lap, and there an
Inflammationcaughtand a blisterrose. She blew on it,
and the Child also;and the Blisterleft. So shall it leave
[name]In the Name of the Father,and of the Son, and
of the Holy Ghost.
7. From Devon. In using this, the charmer hung a branch
of whitethorn on a wall, without allowing it to touch
the ground. Then she took nine small pieces of differ-
ent-coloured cloths tied in a bunch, and some raw
cream. The patient sat under the thorn, the bits of cloth
were dipped into the cream and "dapped" upon the
inflamed area. It must be done 5, 7, 9, 11, 13, or any
odd number of times (TDA 31 [1899]:113).
There was three brothers come from the North West
going to the South, to kill and to cure (name person in
full) for Ringworm-Wild Titters-Burn-gout-Itching
Healing Charmsin Use in England and Wales 1700-1950
Gout-Smarting gout-Water-gout-chicken-pox-St.
TanterousFire-Girdleing or whateverit may be, in the
name of the Father,Son, and Holy Ghost. Amen.
8. From Marystone, Devon. A charm for "burn-gout"
(TDA 31 [1899]:113).6
Threeor four fairmaidens came fromdivers lands cry-
ing for burn-gout-acheing, smarting,and all kinds of
burn-gout-they went to the burrowtoun-there they
had bretherenthree-they went to the salt seas and they
never more returnedagain-he or she shall have their
health again in the name of the Father,and of the Son,
and of the Holy Ghost. Amen. So be it.
9. From Devon. To cure "barngun" (ringworm). It was
accompanied by the following ritual, "Take three locks
of wool-one white, one grey, one black-dip them into
a basin of clotted cream, and when thoroughly satu-
rated, take each lock and rub in succession each infected
spot on the skin. Hang the wool on sprigs of white thorn
against the wind to dry. Repeat this process five, seven,
or nine times, as the cure may require" (Hewett 1900,
78).
Therewere threeangels come from the west, to cure [ ]
of the barngun, white barngun, red barngun, black
barngun, aching, sticking, pricking,barngun, all sorts
of barngun, barngun-bubee,ill will I prove 'e. I stick
thee up on thees yer thorn, there thou shalt die, and
never come near'n no more, in the name of the Father,
Son, and Holy Ghost.-Amen.
10. From Cornwall. A charm for a "tetter" (ringworm)
(Hunt 1923, 414).
Tetter,tetter,thou hast nine brothers.
God bless the flesh and preservethe bone;
Perish,thou tetter,and be thou gone.
In the name, &c.
Tetter,tetter,thou hast eight brothers.
God bless the flesh and preservethe bone;
Perish,thou tetter,and be thou gone.
In the name, &c.
The charm continues until tetter, having "no brother,"
is imperatively ordered to be gone.
11. From Cornwall. Charm for "wildfire" (shingles)
(Courtney 1890, 150).
Christ,he walketh over the land,
Carriedthe wildfire in his hand,
He rebukedthe fire, and bid it stand;
Stand, wildfire, stand (threetimes repeated):
In the name of, etc.
12. From (?) "A recet for the ceronsepels" (erysipelas?)
(Henderson 1879, 149).
As our blessed Lady sat at her bowery Dower,
Withhir dear Daughteron her nee,
Watingon the snock snouls and the wilfier
And the Ceronsepelcoming in at the town end,
By the name of the LordI medisen thee.
25
Synopsis of (E)
I have come across no definite examples of inflamma-
tion charms from outside south-west England. I sus-
pect, from its content, that charm E12, given to William
Henderson by the "Vicar of K-," may come from
Devon not the "northern counties" of Henderson's ti-
tle. Henderson cites examples of Devon folklore sev-
eral times. The "Vicar of K-" may be the same person
as the "Rector of Kenn," near Exeter, whom he men-
tions elsewhere (Henderson 1879, 194).
Even within the limited geographical region of
Devon and Cornwall, we can detect distinct regional
variations. The charm types represented in the first nine
examples from Devon, do not seem to have been in use
in Cornwall, and conversely, I have found no examples
from Devon of the specific charms for "tetters" and
"wildfire" in use in Cornwall. If we look more closely
at the content of those first nine charms and at E12, we
find an extraordinary diversity within a comparatively
small area, but it is possible to divide them up into three
loose categories according to three detectable motifs.
(i) Charms El, E2 and E4 all begin with Christ com-
ing across another biblical figure, who is sitting/ lying /
sleeping upon a cold surface. Even here we have an
unusual level of diversity in that in each charm we find
a different character; the Virgin Mary in El, Abraham
in E2, and Joseph in E3. The same motif is found in
toothache charms.
(ii) Charms E5, E6 and E12 all have the central motif
of the Virgin Mary with one of her children who falls
ill. In E5, Mary is walking with her "youngest son,"
and in E12 we find "our blessed Lady" nursing one of
her daughters.
(iii) In charms E3, E7, E8 and E9 the central narra-
tive theme concerns various mythical agents travelling
from one place to another, who in E7, E8 and E9 cure
the inflammation on their passage. In E3 the motif is
reversed, and we find the "Queen of parest" bringing
with her death and destruction, but she is prevented
from proceeding by the intervention of Christ.7
Common to all three categories is the narration of a
descriptive inventory of the various inflammatory ail-
ments the charm could heal. In E7 the various com-
plaints are named specifically; we find three types of
gout, ringworm, "Wild Titters" (ringworm), chicken-
pox, "St Tanterous Fire" which is presumably St An-
thony's fire, otherwise known as erysipelas, and
"Girdleing."8In El, E3, E5 and E9 we find an enumera-
tion of the possible colours of the inflammation and
the pains associated with it.
Charm E10 is a good example of a diminishing charm
based on inverted counting, an archaic and ubiquitous
type in which the charmer begins by enumerating a
number of persons or objects, of which there are usu-
ally nine to begin with, then subtracting one each time
until none is left. This charm formula seems to have
had a long association with the cure of swelling. An
Anglo-Saxon charm for "swollen glands, and for
26
scrofula and for worm, and for every evil" begins, "Nine
were node's sisters; then the nine became eight, and
the eight became seven ..." (Bonser 1963, 252). Margaret
Courtney gives an almost identical Cornish charm in
which the tetter "hast nine sisters" instead of "nine
brothers" (Courtney 1890, 149); and in Brittany a charm
for tumours similarly begins, "The gland has nine
daughters, from nine they became eight ..." (Bonser
1963, 253). A common charm for boils in parts of former
Yugoslavia works on exactly the same principle and
begins, "The boil has nine eyes; it's not nine but eight;
it's not eight but seven," and ends in the usual way,
"it's not one, but none!" (Conrad 1983, 104).
F.Charmsfor theBiteof an Adder
1. From Devon. Obtained from a charmer living at Lew
Down (Baring-Gould 1925, 144).
Let God arise and then the foe will turn to flight
And from fear would scatterout of sight,
The Firethat melts the wax. Wind blow this way,
Then in the presenceof the Lordthis wicked shall
decay.
In the Name of, etc. (Thricerepeated.)
2. From Bridestow, Devon. "A charm against the sting
of a 'Long-cripple"' (TDA 32 [1900]:91).
Our Blessed VirgenMary sot and soad
her Blessed Babesot and plead
TheirTing Wormout of Eldernwood
did Ting our Blessed Saviourby the foot
his BladerBlud and never broke
Thine shall BreakN.B.
TingTing or Rye Ting in the Name
of the FatherSon and Holy Gost
Amen, Pray God expell the Ting.
3. From Devon. One of several charms belonging to the
charmer Blatchford, sexton of Bridestowe (TDA 17
[1885]:120).
As Gabrieland his man went in the wood the vermin
stung Gabriel'sman by the hand. Gabrielsaid unto the
serpent, "Why stingest thou my man?" The serpent
said, "Iknow not thy man."Gabrielsaid, "Whatshall I
give in exchange for the spear?" The serpent said,
"Threehogs' lard,and thy man shallbe restoredto thee
again in the name of God the Father,God the Son, and
God the Holy Ghost. Amen."
4. From Cornwall (Couch 1871, 148).
Bradgty,bradgty,bradgty,under the ashing leaf. Tobe
repeated three times, and strike your hand with the
growing of the hare. Bradgty,bradgty,bradgty to be
repeated three times before eight, eight before seven,
and seven before six, and six before five, and five be-
fore four,and four before three, and three before two,
and two before one, and one before every one, three
times for the bit [sic] of an adder.
OwenDavies
5. Copied from a North Devon farmer's MS book con-
taining prescriptions for many cattle ailments (TDA 61
[1929]:127).
Blessing for Sting.-Ader, Ader, Ader; Lay under a
Stone or Hole, he hath done this beast wrong 1 fold, 2
fold, 3 fold, in the name of the Father,of the Son, so let
this sting pass away from this wretchedverment if the
Lord please. Amen.
Synopsisof (F)
As with inflammation charms, I have come across no
examples of charms for adder bites from outside the
south-west of England, although one nineteenth cen-
tury Sussex folklorist knew of a local charmer who had
inherited a charm for snake bite from her mother, but
had lost it (Latham 1878, 36). In the north of England
there is a long history of charming snake bites by touch-
ing the affected area with an object from Ireland, usu-
ally a stick or stone.9 It may be that this tradition ren-
dered a verbal charm redundant.
Charm F1 is based upon a passage from the Bible. It
consists of the first and second verses of the Psalm 67:
Let God arise, let His enemies be scattered;let them
also thathate Him flee beforeHim. As smoke is driven
away, so drive them away; as wax melteth before the
fire, so let the wicked perish at the presenceof God.
This was recited verbatim as a charm for snake bite by
one old man living in Torrington (TDA 9 [1877]:97),but
in F1 the two verses have been modified and turned into
one rhyming verse, to be repeated three times.
Charms F2 and F3 are again based on apocryphal
events in which someone is stung by a snake living in a
wood; in F2 the Virgin Mary's baby, and in F3 the archan-
gel Gabriel's man-servant. We have already seen the Vir-
gin Mary with baby/son/daughter motif in charms D4,
E5 and E6. It is worth noting the unusual element of bar-
gaining between Gabriel and the serpent in F3. The refer-
ence to hog's lard presumably relates to the fact that it
was commonly used as the fatty base for herbal unguents.
In charm F4 we see the inverted counting formula be-
ing used once more, and again, like E10, I have found it
only in Cornish sources. Another Cornish version begins
with the rhyming couplet, "underneath this hazeline
mote, There's a Braggoty1oworm with a speckled throat,
Nine double is he: Now from nine double to eight dou-
ble ..." It was to repeated thrice (Hawker 1870, 177).
Charm F5 is the only example of its type I have found.
G. Charmsfor Strains and Sprains
1. From Shropshire. From a manuscript belonging to a
blacksmith-farrier ("Charms," 203).
Our SauiourJesusCristroateon a marbelStoneSenow
to SenowJointto JointBoneto Bonehe Roatthes wordes
everey one In the Name of the FatherSone and Holey
HealingCharmsin Use in Englandand Wales1700-1950
Gost Amen Swet JesusAmen Swet JesusAmen. Going
round the afflictedplace each time with your hand and
the Lordespraiereach time and marckit thus + 3 times
or if verry bad 9 times.
2. From Cornwall (Couch 1871, 148).
Christ rode over the bridge, Christ rode under the
bridge; vein to vein; strain to strain, I hope God will
take it back againe.
3. From Devon. Obtained from a Dartmoor farmer's
wife, who told how her mother had a book full of
charms, from which she had copied several (TDA 27
[1895]:65).
Blessing for Strain.-As Christwas riding over cross a
Bridge,his leg hee took and blessed it, and said thiss
words:
"Boneto Bone. Sinnes to Sinnes. Vainsto Vains."
Hee blessed it, and it come hole again. In the name of
the Father,and of the Son,and of the Holy Ghost.Amen.
4. From Devon (Baring-Gould 1925, 144).
As Christwas riding over CrollyBridge,His horse slid
and sprainedits leg. He alightedand spakethese words.
"Boneto bone, and sinew to sinew."And He blessed it
and became well. And so shall [name] come well, in
the Name, etc. (Tobe repeatedthrice.)
Synopsisof (G)
The "bone to bone, vein to vein, sinew to sinew" syn-
tactic formula is one of the oldest found in European
and Slavic charms, and the Russian folklorist Toporov
collected versions from the Scandinavian, western and
south-east European, and Sanskrit languages (Conrad
1989, 437). In the earliest Germanic examples of this
sprain charm, the pagan god Balder rides his horse
across a bridge: as in the charms above, it is his horse
which suffers the sprain, upon which three goddesses
unsuccessfully apply their healing arts; subsequently
the god Woden appears and effects a cure (Grendon
1909, 111). In the modern German version of the same
charm the pagan gods have been replaced by New Tes-
tament figures, usually Jesus, St Peter or St John (Perez
1988, 180).
Charm G1 is very much the odd one out of this group
of charms since all the others I have come across are
based on the motif of Christ riding a horse over a bridge.
The recurring "marble stone" symbol appears once
more. A similar version can be found in the manuscript
book of the charmer John E-, from neighbouring Her-
efordshire (Leather 1912, 74).
In G4 the bridge is specifically named as "Crolly
Bridge." This version was obtained from a charmer liv-
ing at Lew Down, on the north-western edge of Dart-
moor. A very similar version of the same charm was
collected from a Mrs Heggadon, who lived at Halwell,
some ten miles north of Lew Down, in which the bridge
is called "Colley Bridge" (TDA 32 [1900]:91). Presum-
27
ably Crolly!/Colley bridge was actually the name of a
local bridge, and having Christ riding over a known
local landmark lent the charm an added potency
through sympathetic association.
H. Charmsfor a Thornin theFleshandAssociated
Wounds
1. From Norfolk (Glyde 1872, 39).
Jesus of a maid was born,
He was pricked with nails and thorn.
Neither blains nor boils did fetch at the bone,
No more shall this, by Christour Lord.Amen.
Lordbless what I have said. Amen.
So be it unto thee as I have said.
2. From Yorkshire (Dyer 1878, 173).
Unto the VirginMary our Saviourwas born,
And on His head He wore a crown of thorn:
If you believe this true, and mind it well,
This hurt will never fester nor swell.
3. From Sussex (Latham 1878, 36).
Our Saviour Christwas of a pure virgin born,
And He was crownedwith a thorn;
I hope it may not rage nor swell;
I trust in God it may do well.
4. From Shropshire. From a manuscript belonging to a
blacksmith-farrier ("Charms," 203)
ToDrawe a thorn.-Then cameJesusforthwhering the
crownof thornsand the purpelrobeand pilatsaid write
[? unto] them behold the man Amen Amen Amen-to
be said 9 times and the Lordespraierbefore and hafter
hold your midil finger on the place and go round it
each time and marck it thus +.
5. From Devon. Found in an old account-book in a farm-
house in Marystowe (TDA 31 [1899]:112).
When Christwas uppon middle earthhe was prickhis
blood sprung into heven. it shall Neither runkle, can-
ker nor rust-neither shall thy blood (then name the
person'sname you do it for and say) in the name of the
fatherand of the Son and of the holy ghost.
6. From Southmolton, Devon (TDA 27 [1895]:65).
Our Blessed Savour Came Down from heaven, was
pricked with a thorne, his Blood went up to heaven
again, his flesh Neither Kankered, Rankled, nor
fustured, Neither shall thine N-, in the name of fa-
ther,&c., &c. Amen.
7. Charm used by Mrs Heggadon, Halwell, Devon (TDA
32 [1900]:91).
Christ met His disciples, and asked where they were
going. They said they were going into the garden to
gatherthe preciousherb for the prickof a thorn.Christ
said it should neither wrink nor fester.In the Name,
etc.
28
Synopsis of (H)
There is some content diversity in these charms. Nev-
ertheless, there would seem to be one prevalent type,
as represented in the first three charms (from Norfolk,
Yorkshire and Sussex). All three are based on the same
motif and rhyming couplet in which we are told that
Christ was born of a virgin and was subsequently
pricked by a thorn. The association of Jesus with thorn
pricks obviously relates to the events recorded in John
19:1 and 2, where it is said that, "Pilate took Jesus and
scourged him. And the soldiers, platting a crown of
thorns, put it upon his head; and they put on him a
purple garment." Furthermore, H4 is, in fact, a poor
copy of the fifth verse of the same chapter, "Jesus there-
fore came forth, bearing the crown of thorns and the
purple garment. And he saith to them: Behold the Man."
Considering this general association with the Passion
of Christ, it may be that the apocryphal narrative in H7
derives from John18:1where it is stated that Jesus "went
forth with his disciples over the brook Cedron, where
there was a garden, into which he entered with his disci-
ples." This is, of course, the spot where Jesus was ar-
rested.
Charms H5 and H6 are two examples of a formula
in use in Devon in which the "virgin born" motif does
not appear. The same charm was also being used in
Devon to prevent bleeding after being pricked. In a case
reported to Henderson by the Revd George Arden, vicar
of North Bovey, Devon, in 1860, the charm was effec-
tive in curing a "hurt by a fish-bone" (Henderson 1879,
169).
I. Charmfor Intestinal Worms
1. Marie Trevelyan cited the following charm, which
was collected in a village near Bridgend, Glamorgan,
and which has been translated from imperfect Welsh.
Though it was sometimes spoken in Welsh, it was usu-
ally employed in English. The translator could not tell
for what purpose it was used (Trevelyan 1909, 226).
God the Fatherdown did ride,
Quick and fast the fork He tried.
He lifted worms that were out of sight-
One was black, the other was white;
One was mottled, one was red;
Soon the worms were killed and dead.
Heal, O Lord,as soon as said!
Synopsis of (I)
Although I have found no other versions of this charm
in modem English or Welsh sources, a similar formula
was used as a charm for intestinal worms in Missouri
(Randolph 1964, 137). It runs as follows:
God's mother Mary walked the land,
She held three worms all in her hand,
One white, one black, an' t'other'nred,
For lesus' sake the worms are dead!
Owen Davies
This is undoubtedly the same charm type as the Welsh
example, and the latter was, presumably, employed for
the same purpose. Certainly the description of "worms
that were out of sight" suggests as much.
J. Wart Charming
Magical methods employed for removing warts have
been legion and could usually be employed by the suf-
ferers themselves (see, for example: Drury 1991; Chan-
dler 1994; Davies 1995). Nevertheless, despite this com-
mon forum of knowledge, there were also numerous
wart charmers who were thought to possess some ex-
tra knowledge or healing gift. Wartcharmers were usu-
ally recorded as whispering something "not under-
stood." I have not come across any examples of archaic
word-charms, but whatever was said was obviously
crucial to the healing process, for as one Warwickshire
wart-charmer explained, "'tis the words as make 'em
goo, sir. Even a old seed-wart canna stan' again the
words" (Morley 1917, 227). The whispered words were
possibly the Lord's Prayer or a passage taken from the
Bible. Simple doggerel verse charms have been re-
corded. These often accompanied popular wart cures,
which were usually based on sympathetic magic involv-
ing the decay of some organic matter such as a bean
shell or on transferal magic. One such rhyme was re-
corded from Somerset:
One, two, three
Wartsgo away from me,
One, two three four,
Never come back no more (Tongue1965,43).
However, in no way do these simple verses resemble
the archaic formulae already cited for other ailments in
terms of content or structure. It may be that the wart
charmer's "words" consisted of no more than these
doggerel verses, which were imbued with a sense of
mystery by the incomprehensible way in which they
were uttered.
Discussion
Numerological Significance
Three is the most significant number associated with
these healing charms, as it also is in Anglo-Saxon
charms. Charms A1, A3, A4, Fl, F4, G4 state that the
charm must be repeated three times; C3 ends with a
triple "Amen"; F5 begins with a triple repetition of
"Ader"; and E4 contains the triple repetition of
"sordbolt." The arrival of three mythic figures is also
central to many of these charms. In E9, and in charms
for scalds and burns, we find three angels; in A7 three
godly men (Christ, Peter and Paul) and three "young
women"; in E7 "three brothers," and in E8 "three or
four fair maidens."
The most obvious explanation for the prevalence of
the number three is that it is an expression of the Holy
Trinity,the appeal to whom ends many of the charms.
HealingCharmsin Use in Englandand Wales1700-1950
Three is the number of God, and as such is consum-
mate and blessed, the most holy of numbers. Not sur-
prisingly, the number recurs again and again in the New
Testament; for example, the three Marys-Virgin
Mother, Cleophas, and Magdalen; the three magi bear-
ing three gifts; the three temptations of Christ; the three
denials of Christ by Peter; and the three days between
Christ's crucifixion and resurrection. In the apocrypha
we also find the Virgin Mary being tended by three vir-
gins during the Passion.
However, as a magical number, three predates west-
ern Christianity, so we should not assume that the re-
curring motif of three mythical agents in these charms
indicates a biblical origin. Triplications abound in Greek
mythology, for example. In Celtic mythology three and
multiples of three, especially nine, were of profound
significance, and found their most obvious expression
in the triple aspect of the mother-goddess Brigid, or
Brigantia (O hOgain 1991, 60). In Norse mythology, the
mighty world tree, Yggdrasill, was watered by three
maidens, the Norns, who dwelt near the spring of fate
and ruled the destinies of men. The three goddesses
who unsuccessfully apply their healing arts to Balder's
horse in early Saxon versions of the Christ / horse sprain
charm may relate to the Norns. So, by simply changing
the names, or by making them anonymous, the triple-
aspect, mythic-mediation figures in these charms could
easily be adapted to both pagan and Christian belief
systems.
Nevertheless, it should not be assumed that those
who used such charms were aware of either pagan or
Christian symbolism, though three was obviously con-
sidered a significant number. In the tradition of popu-
lar charming, as opposed to the tradition of the charms
themselves, the magical potency of three is far more
important than the origin of that potency. In other
words, in the context of popular charming the use of
three should not be imbued with any pagan or, per-
haps, even Christian significance.
In charms A4, D4, G1, and H4, all taken from an
early nineteenth-century manuscript book belonging to
a blacksmith-farrier of Clun, Shropshire, we find nine
as a significant number. In A4, and G1 the reader is
instructed to recite the charm three times for mild cases
but nine times if the wound be "verry bad." In the ritual
accompanying E7 it is specified that "nine small pieces
of different-coloured cloth" be used; El was to be re-
peated nine times; and in all the examples of inverted
counting charms the charmer counted down from nine.
Nine, being the multiplication of three by itself, lent
the charm a threefold power of healing when required.
This triplication of the power of three is found inAnglo-
Saxon charms and medicine. For example, in the
Lacnunga, a magico-medical commonplace book, a
herbal prescription for pock and scab in sheep advises,
"Put a dose into the mouth with a spoon, always three
a day; nine times if there be great need" (Bonsor 1963,
253).
29
BiblicalandApocryphalContent
The Christian content of these charms can be divided
into three derivative groups: (i) those which are--or
are based on-passages from the Old and New Testa-
ments; (ii) those based on apocryphal versions of New
Testament history; (iii) those which may possibly have
had a pagan origin, the charm having been christianised
by supplanting pagan gods and goddesses with New
Testament figures.
(i) Examples of the first group are seen in charms
A9, D6, F1, and H4, and in a Devon charm for "white
mouth" (thrush) which consists of Psalms 8:2 and 3
(TDA 85 [1953]:218)." The content of these passages has
direct relevance to the complaints the charms are meant
to cure, so it is easy to see why, though impossible to
say when, they began to be utilised as healing charms.
In D6 (for burns), and F1 (for adder-bites) there is no
such obvious connection. Instead we find in John 17:15
and Psalms 67:1-2 general appeals for protection against
"evil" and "wickedness" respectively. It should also be
noted that in A4, D4, El and G1 the Lord's Prayer had
to be recited as well as the charm. Mother Hampton, a
Gloucestershire charmer of burns, recited the Lord's
Prayer five times in rapid succession as well as the
charm itself (Letter 1851).
(ii) The folklorists and antiquarians who collected
these charms made little comment on the derivation of
their content. Some realised that many of the narra-
tives had no biblical basis, a few others guessed at pa-
gan symbolism behind a Christian veneer, but none
suspected any apocryphal origin. One of the reasons
for their drawing this conclusion was the general lack
of awareness concerning apocryphal history,12and the
difficulty in tracing the often debased narratives to a
particular apocryphal text. We have already seen one
clear identification of an apocryphal story in the Jor-
dan formula for stanching blood, but the identification
of others is extremely difficult. The narrative in charms
F2 and F3, for adder-bites, may relate to a passage in
the apocryphal Infancy Gospels where Jesus cures his
brother, James, of snake-bite. It is told in the Gospel of
Thomas:
And Josephsent his son Jamesto bind fuel and carryit
into his house.And the young childJesusalso followed
him. And as James was gathering of faggots, a viper
bit the hand of James.And as he was sore afflictedand
ready to perish, Jesus came near and breathed upon
the bite, and straightwaythe pain ceased, and the ser-
pent burst, and forthwithJamescontinued whole.
The fact that Jesus and James do not appear directly
in either F2 or F3 (though, presumably, Jesus is the
"Blessed Babe" mentioned in F2) does not invalidate
this suggested derivation, for we have already seen that
the same slot in a given motif may be filled by different
sets of biblical characters.
In B3, E5 and E12 we find mention of Jesus's broth-
ers and sisters and, although they are briefly mentioned
30 Owen Davies

in the Bible, their presence is much more obvious in In Robert Hunt's experience, charmers of scalds and
the apocrypha. In the apocryphal gospel the burns often placed bramble- or dock-leaves, wetted
Protevangeliumof James, for example, we are told that with spring-water, upon the sore patch. Blowing upon
Jesus's "brothers" and "sisters" are step-brothers and the smarting area was also practised (see D5 and D6).
step-sisters, the children of Joseph by a previous mar- The sign of the cross was sometimes made over the
riage. In fact, there has been some debate amongst theo- afflicted area. In charms A4 and G1, for example, the
logians as to the correct interpretation of the New Tes- reader is instructed to "marck the place thus + with
tament's use of "brother" and "sister" in relation to your midel finger." In Cornwall the crossing of two
Christ. This is apparent in the Douay version of the sticks over the afflicted area was also practised. When
Bible, edited and annotated by Bishop Challoner (1691- charming for snake-bites, the Cornish charmer Tony
1781), where the passage in Matthew 13:55-"Is not his Cleverdon cut two pieces of hazelwood, fastened them
mother called Mary, and his brethren James and Joseph together in the shape of a cross, and laid it softly upon
and Simon and Jude?"-is accompanied by a note ex- the wound whilst reciting the inverted-counting charm,
plaining that James, Joseph, Simon and Jude were in "blowing out the words aloud like one of the
fact the children of Mary's sister, Mary Cleophas, and commandiments" (Hawker 1870, 177). Robert Hunt
that "according to the usual style of the Scripture, they recalled being taken to an old woman near Gwinear, to
were called brethren, that is, near relations to our Sav- have a "seedy wart" charmed. The old lady took two
iour." Jesus's "sisters" are mentioned in Matthew 13:56 charred sticks from the hearth fire and carefully crossed
and Mark6:3,but are not named; in the apocrypha, how- them over the wart whilst muttering "some words"
ever, we are told that Jesus had two sisters, though their (Hunt 1923, 412). Another ritual act which accompa-
names differ according to the various sources. In the nied the saying of charms was "rounding," whereby
Story of Joseph,for example, they are called Assia and the hand, or more specifically the middle finger, was
Ludia, whilst Epiphaniuscalls them Mary and Salome. drawn round and round the wound, decreasing the cir-
I suspect, therefore, that the presence of Jesus's broth- cumference of the circle each time (see D6, G1 and H4).
ers and sisters (usually in their infancy) in these charms,
derives from apocryphal histories rather than from the
Abbreviation
New Testament.
(iii) The third category, relating to charms of possi- TDATransactionsof the DevonshireAssociationfor the Ad-
bly pagan origin, should be seen in relation to the apoc- vancement of Science,Literatureand Art.
rypha, for, as Edgar Hennecke has observed, one of the
principal motives for the generation of the apocrypha Notes
can be found in the process by which pre-Christian re-
'The author hopes to provide a more detailed discussion
ligious beliefs were taken over to promote the Chris-
tian proclamation of the gospel (Hennecke 1963, 63). of charm transmission in a subsequent paper on charmers
As I have already noted, the earliest extant version of and charming.
the horse-rider sprain charm predates western Christi- 2For a rhyming version of this charmfromDevon see TDA
anity, and the simple three angels/ladies charm for 32 (1900):91.
scalds and burns resembles motifs identified in archaic 3Decodedand correctedthe charmruns as follows:
prechristian formulae. The Devon inflammation charms
based around three mythical agents, and E3 which con- When Christ saw The cross Wherone he was [ ] To be
cerns the "Queen of parest," for example, bear some crusified the Jews asked him "Art though hafraid or
similarity to western versions of an early Jewish and hast thow an Ague Jesus said I am not afraid nor have
Byzantine charm in which three angels encounter a not an ague whoesoever wars these words shall never
demon while walking on Mount Sinai. They ask where be troubled with an ague Amen Amen sweet Jesus."
he is going, and he tells them he is off to inflict pain on s "Repeat these words three times over unto yourself, giv-
a certain person (Kieckhefer 1990, 72). ing a gentle blow each time from your mouth on the place
burned:

Healing Adjuncts Old clod beneath the clay

In the case of skin disorders and injuries, the healing
action of the charms was sometimes augmented by the
application of various soothing agents which would
immediately assuage some of the pain. In charms E7
and E9 cream was "dapped" upon the inflamed area.
An old lady of Ashburton, Devon, charmed away ery-
sipelas by "striking" the affect area with the milk of a
red cow, and sometimes by additionally bathing the
affected areas in warm water and rubbing in "seven
sorts of trade," i.e. soap liniment (TDA 15 [1883]:100).
Burn away, burn away
In the name of God be thou healed. Amen" (Paulsen
1970, 101).
6An almost identical copy of this charm was in the pos-
session of the charmer Blatchford, of Bridestow, Devon (TDA
17 [1885]:121).
7The "Queen of parest" may derive from the verb "pare"
meaning to injure or to impair, and so could be interpreted
as "Queen of harm or injury." Two possible alternatives,
kindly suggested by Jacqueline Simpson, are that it is a cor-
Healing Charmsin Use in England and Wales 1700-1950
ruption of "Paradise," or of "pharisees," a dialect term for
fairies.
8"Girdleing" seems to be a vernacular term for shingles, a
form of herpes which can spread round the body like a gir-
dle. "Shingles" derives from the Latin "cingulum," a girdle.
9Foran account of Irish object charms, see Webb 1969 and
Davies 1995:242-3.
o0"Braggoty"means spotted, and "Double" a ring.
1"O Lord our Lord, how admirable is thy name in the
whole earth! For thy magnificence is elevated above heav-
ens. Out of the mouth of infants and of sucklings thou hast
perfected praise, because of thy enemies: that thou mayst
destroy the enemy and the avenger."
12The only widely available compilation of apocryphal
texts in the nineteenth century was William Hone's Apocry-
phal New Testament.Most of the texts given by Hone were
actually taken from Jeremiah Jones's New and Full Method of
Settling the CanonicalAuthority of the New Testament(London,
1726). Hone's book is also misleading in that nearly half the
volume was made up of the writings of the Apostolic Fa-
thers, which are not considered apocryphal (James 1924).
13Foranother example of the survival of apocrypha in
popular culture see the discussion on Saviour's Letters in
Davies 1995, 196-8.
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