Gone Medieval – How To Do Celtic Magic

Host: Dr. Eleanor Janega
Guest: Dr. Brigid Ehrmantraut, University of St Andrews
Date: April 14, 2026

Overview

This episode takes listeners deep into the world of Celtic magic, exploring how magical practices, beliefs, and remedies shaped daily life in medieval Ireland and Wales. Host Dr. Eleanor Janega welcomes Dr. Brigid Ehrmantraut to discuss her new book, Celtic: A Practitioner’s Guide, which examines the intersections between magic, religion, and medicine in Celtic-speaking societies. The episode dispels modern myths about the separation of magic from religion and lays out the practical and spiritual worldviews of medieval people, from saintly miracles and Christian curses to hangover cures and lucky charms.

Key Discussion Points & Insights

The Definition of Magic (04:46–08:45)

• Difficulty in Defining Magic:
  Brigid notes that no universal definition exists, neither now nor in the past. She loosely uses the OED definition: “ritual activities or observances intended to influence the course of events, usually involving secret knowledge.” (05:11)
• Overlap with Science and Religion:
  The boundaries between science, faith, and magic were not distinct. Many “magical” practices today would be considered science (e.g., using herbal medicines with prayers).
  Quote: “Magic, one, is not necessarily different from science. Two, is not necessarily different from faith or religion.” – Brigid (07:28)

From Ancient to Medieval: Continuity and Change (08:54–13:29)

• Differences and Similarities:
  Magic in ancient Gaul vs. medieval Ireland/Wales is shaped more by available sources than cultural continuity. Medieval material is overwhelmingly Christian, adapting older practices into new religious frameworks, but the daily rituals and supernatural beliefs have shared universal qualities.
• On the Fallacy of Direct Continuity:
  Modern readers often want to find direct survivals of pagan gods within Christian stories, but this oversimplifies the dynamism of medieval authors.
  Quote: “By just kind of sifting through medieval texts and saying, ‘let’s hope for the pre-Christian past,’ here what you’re doing is denying the agency of these great dynamic medieval authors.” – Brigid (13:29)

Saint Patrick vs. the Druids: Christian Miracles and Magical Contests (14:10–19:41)

• Parallels with Biblical Stories:
  Hagiographies such as the Lives of St. Patrick pit saints against druids/magicians in contests reminiscent of biblical stories (e.g., Daniel in the furnace).
• Magic is Real… But So is God’s Superiority:
  Medieval Christians didn’t usually deny magic’s existence but asserted God’s power over it.
  Quote: “The argument is not that magic is real. The argument is that God can control magic and God can overcome anything that is seen as sort of demoniac.” – Dr. Janega (18:56)

Christian Curses: Saints as Magical Practitioners (21:05–27:22)

• Saintly Curses:
  Saints could (and did) curse others with God's help—for instance, Saint Ronan curses Sweeney, leading to his madness and eventual death in Irish legend. (22:14–25:08)
• Moral Logic of Curses:
  Curses can serve as divine justice but allow a route to redemption through confession and repentance.
• Modern Application:
  Brigid shares an “impossible” banishing charm: “until Oghma and his hound come together, until the earth and heaven come together, until sun and moon come together.” (26:45)

Talismans, Charms, and Words of Power (28:43–33:55)

• Loricae (Protective Charms):
  Protective prayers (like “Saint Patrick’s Breastplate”) served as verbal armor against evil, often recited in Irish or Latin regardless of the speaker’s fluency.
  Quote: “A lorica…is a sort of breastplate, protective device against evil…basically a prayer or litany that you recite.” – Brigid (28:57)
• Power Beyond Understanding:
  The use of Latin or gibberish words in charms functioned as “words of power,” often effective regardless of comprehension (33:55).

Relics: Christian Magic? (37:13–44:51)

• Relics as Magical Objects:
  Relics serve as physical links to saints, enabling believers to access intercession and miracles (healing, protection, victory). Examples include Saint Columba’s book The Cathach and the Cross of Cong.
  Quote: “They work because they let you ask the saint to intercede with God. So it’s sort of a speed dial to God via the saint.” – Brigid (37:59)

Medicine or Magic? Blurred Lines (45:40–50:03)

• Magical Remedies in Medicine:
  Remedies such as the infamous “chicken anus” snakebite cure and herbal concoctions recited with prayers exemplify the interweaving of magic, faith, and empiricism.
  Quote: “Is it the drink? …Is it saying the Pater Noster? Is it all of these combined? But clearly, this is not incompatible with religion.” – Brigid (47:17)
• No Hard Line:
  Medieval people could (and did) combine prayer, community support, and medical treatment seamlessly.

The Physicians of Myddfai: Professional Magic? (50:03–52:59)

• Welsh Medical Traditions:
  Legendary families like the Physicians of Myddfai served as repositories of healing knowledge, blending local lore with international (Greek, Islamic) medical traditions.

Hangover Remedies and Zodiac Men: Everyday Magic (53:10–59:32)

• Hangover Cures:
  Remedies from eggshell betony to garlic-onion bandages appear in Welsh medical manuscripts. For hangover: “Get some garlic… bandage it around your head where it will remain for the next week.” (53:19)
• Zodiac Men in Medicine:
  Different body parts corresponded to star signs; when the sign was ascendant, that part was more vulnerable/healable. Horoscopes found in Welsh texts are nearly identical to modern newspaper astrology, showing the persistence of such beliefs.

Choice, Variety & Flexibility in Belief (59:32–66:16)

• Personal Practice:
  Medieval people picked and chose from a variety of magical and religious options—much like people today. Textual sources mostly reflect elite perspectives, but they reveal a diversity of attitudes towards the supernatural.
• Druids and Divine Inspiration in Literature:
  Stories existed both to reconcile Christian faith with legendary pasts and to indulge enjoyment of mythic traditions, showing diverse approaches even among authors and audiences. Quote: “There are many diverse options available to you as a medieval reader. Definitely… Is this a way of allowing people to enjoy their mythologized druidic past? Or is it just a cracking story? …There is no one answer to this.” – Brigid (64:38–66:16)

Notable Quotes & Memorable Moments

• “If you’ve ever been bitten by a poisonous snake... Take a live chicken and press its anus against the bite until the chicken dies, of course.” – Dr. Janega (01:45)
• “You could recite this [St. Patrick’s Lorica] or maybe even write it down... this action protects you from all of the bad things out there.” – Brigid (28:57)
• “How hungover are we, really?... Bandage [garlic mixture] around your head where it will remain for the next week.” – Brigid (53:19)
• “We like our words of power.” – Brigid (37:10)
• “There are many diverse options available to you as a medieval reader. Definitely.” – Brigid (66:11)

Timestamps for Key Segments

• Defining Magic: 04:46–08:45
• Ancient to Medieval Magic: 08:54–13:29
• Saint v. Druid Contest: 14:10–19:41
• Christian Curses: 21:05–27:22
• Loricae/Charms: 28:43–33:55
• Relics as Magical Objects: 37:13–44:51
• Medical Remedies: 45:40–50:03
• Physicians of Myddfai: 50:03–52:59
• Hangover Cures: 53:10–54:40
• Zodiac Men: 54:40–59:32
• Belief Flexibility: 59:32–66:16

Final Thoughts

This episode reveals that in the medieval Celtic world, magic was not at odds with religion or science but existed as part of a broad spectrum of ways to act upon, understand, and negotiate the world. Medieval texts – from healing manuals to saints’ lives – illuminate a worldview where supernatural and natural explanations coexisted, shaped by universal human concerns about health, justice, and the unknown.

Listeners are left with a toolkit of stories, recipes, and charms – and the knowledge that magic, like faith and science, has always been a matter of how people make sense of their lives and the world around them.