In the final episode of the series we look at how the last Sunday of Lent was marked in the past, focussing on Fig Sunday and Palm Sunday.
Neil cooks up some historical pax cakes to give out to shoppers and traders at Levenshulme Market so see how then would go down today.
Pax cakes
With Easter Sunday on his mind, Neil gets hold of some very special meat from a Hebridean sheep farm and has a chat with farmer Helen Arthan about what it’s like working with such characterful little sheep. On his return to Manchester, he cooks up some roast hogget for two friends of the show.
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Place all the ingredients in a bowl and whisk slowly to combine, then use an electric mixer to beat the mixture very smooth.
Dust your worktop with icing sugar and cornflour and roll the mixture out to a thickness of around 3 mm.
Cut into rectangles and prick with a fork, then arrange on a baking tray that has been lined with greaseproof paper and dusted with a little cornflour.
Bake for 8 to 10 minutes, until slightly golden brown.
In the fifth episode of the series we look at Mid-Lent Sunday, traditionally a day where lots of different celebrations occurred, but we focus on Mothering Sunday and the lesser known Clipping the Church.
Neil with David Walker, Bishop of Manchester
Neil bakes a simnel cake and chats again to the Right Reverend David Walker, Bishop of Manchester, about the history of Mothering Sunday, which is not necessarily the same as Mothering Sunday.
Neil then looks at the evidence that suggests that fasting has many potential health benefits and puts theory to the test by going on a two weeklong fast of his own. There are mixed results and mood swings aplenty.
The only thing Neil could be bothered to cook up. *Hangs head in shame*
There’s also the answer to Professor Matthew Cobb’s minnow mystery from last week.
Produced by Beena Khetani. Made in Manchester by Sonder Radio.
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In this week’s episode we start with a little look at how Lent was dumbed down over the years from extremely strict to almost non-existent.
However, the bulk of the episode is about natural history during Lent – there are lots of interesting animal behaviours around at this time of year, such as mad March hares doing their dashing about and boxing matches. Plants are starting to reappear too and seeing their blooms can really lift our spirits.
A bit of Bud…
Neil has a conversation about plants with Brenda Smith of Bud Garden Centre, Burnage, Manchester. Brenda grows many of her own plants and has an allotment so she was the perfect person to tell us about what gardeners and growers can be doing. Neil asks if there is anything growing or can be grown this time of year for the dinner table, and we discuss the importance of avoiding peat when gardening at home. We also chat about wild plants that we see in the early spring and how they have adapted to thrive in a rather bleak time of year.
Neil then speaks to Matthew Cobb, Professor of Zoology at Manchester University, about animals and their behaviour in spring including mad March hares, aggression and territoriality in male animals, nesting building, how horrible mallards and robins are, sexual selection, horrible nature, stoat attacks and more.
Professor Matthew Cobb
One of the common threads in both chats is how climate change is affecting things for both plants and animals, which is a bit depressing, but we leave the episode on a fun cliff-hanger from Matthew. If you think you know what happened next, leave a comment below or tweet me at @neilbuttery or email me at neil@britishfoodhistory.com.
Click the link below to go straight to the episode:
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Produced by Beena Khetani. Made in Manchester by Sonder Radio.
In this week’s episode we look at Pagan Lent and Easter – and look at the ancient pre-Christian celebrations and symbolism that endured to the present day. We also see how the Christian church on one hand had to let the Pagans keep their traditions so they would accept this new religion, yet have them reject it all as heathenous hocus-pocus at the same time. We also find out about the Pagan goddess Eostra, who, as it turns out, we know absolutely nothing about.
Two of the most Pagan things at Easter time are eggs and buns, so Neil looks at the history of those. He gives out his hot cross bun recipe, and takes a visit to the wonderful Dormouse chocolates – Manchester’s only bean to bar chocolatier.
A big thanks to Isobel of Dormouse Chocolates for sparing the time to chat to me about chocolate eggs and the process of making artisan chocolate.
…and of course, thanks to everyone for listening – if you have any comments, questions or queries about anything you hear, leave a comment on this post, email me at neil@britishfoodhistory.com or find me on twitter @neilbuttery.
Please listen, like and subscribe.
Scroll down to see a list of photos and links all about the things discussed in this episode. See you next week!
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British Food a History: Lent was produced by Beena Khetani and is a Sonder Radio production
In this episode we look at the history of Lent: When was it enforced? What were the rules? That sort of thing. Neil looks at how the belief in the four humours shaped what we ate in Lent, and how they caused illness and changed our moods throughout the year.
This week – the first full week of fasting – is an Ember Week. There are four Ember Weeks throughout the year – one for each season – and this is the spring one.
Neil then goes to the beautiful John Ryland’s Library in Manchester to see an early manuscript of the Forme of Cury, the earliest cookbook written in the English language, to find and cook from it ‘a tart for Ember Day’ which he cooks for his friends Kate and Pete with mixed results (recipe below).
A huge thanks to the staff of the John Ryland’s Library, who were very helpful indeed, and to Kate and Pete for letting me assault their taste buds.
Most of all, thanks to you for listening – if you have anything to add about anything you hear, feel free to post a comment, tweet me (@neilbuttery) or email me at neil@britishfoodhistory.com.
Please listen, like and subscribe.
Scroll down to see a list of photos and links all about the things discussed in this episode. See you next week!
If you like the blogs and podcast I produce, please consider treating me to a virtual coffee or pint, or even a £3 monthly subscription: follow this link for more information.
British Food a History: Lent was produced by Beena Khetani and is a Sonder Radio production
Welcome to my first episode all about the history of Lent in Britain. There will be a new episode every Sunday throughout Lent, and over the weeks we will be looking at it from every direction possible.
I’m having great fun making it and it has been amazing to get help and support from Beena Khetani at the amazing Sonder Radio.
A huge thanks to David Walker, Bishop of Manchester for giving up his time to talk to me, and to my pals Kate and Pete for letting me take over their kitchen.
Most of all, thanks to you for listening – if you have anything to add about anything you hear, feel free to post a comment, tweet me (@neilbuttery) or email me at neil@britishfoodhistory.com.
Scroll down for a more description of the episode as well as some useful links and photos.
Please like, follow or subscribe:
In episode one we start our historical journey through Lent, the Sunday before it begins by finding out what Lent (and indeed Easter) is with the help from the Very Reverend David Walker Bishop of Manchester, where we discuss what Lent and Easter means in the Christian Church, the benefits of fasting, how Lent has changed over the centuries, and how eating world’s largest rodent during Lent is absolutely fine (if you live in Venezuela).
Neil then tell us all about Shrovetide. Shrove Tuesday, aka Pancake Day, is the best-known day of Shrovetide of course, but what about its forgotten partner Shrove Monday, aka Collop Monday? You’ll have to listen to find out.
Neil then cooks two different pancakes: ‘Pancakes for the Rich’ and ‘Pancakes for the Poor’ for a couple of his friends Kate and Pete who are used to him shoving historical food under their noses all the time. They discuss the correct way to eat a pancake, what the best toppings and reminisce about that classic Jif Lemon advert from days long gone as well as Yvette Fielding’s massive pancake fail on Blue Peter.
Once well and truly shriven, we gather ourselves and head on to the first day of the 40-day fast Ash Wednesday.
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Hello lovely readers. Just a little post to let you all know that British Food: A History will be releasing its first podcast!
Season 1 is called Lent and the first episode comes out the Sunday before Lent starts – the 23rd February 2020 with new episodes out during every Sunday throughout Lent.
Just like my blog posts, the podcast will have plenty of food history and recipes, but mixed in their will be science, evolutionary biology, natural history and anthropology, as I look at how Lent has been like for people: the hardships, the special events, the lost and forgotten celebrations and practices. I’ve written about Lent and Easter a few times on the blog before, so go and have a look-see if you fancy.
A new tab has appeared on the website where I’ll be posting loads of background bit, photos sand extra material as well as links to each episode of course.
You guys can get involved too – if you don’t follow me on Twitter, find me – @neilbuttery – and post your thoughts and if you have any extra information and facts, or questions, let me know there. Alternatively, email me at neil@britishfoodhistory.com
It would be great if you could listen and get involved. Don’t forget to keep an eye out on the Lent Podcast tab on 23rd February.
Last post I wrote about my little experiment making almond milk. With my batch I decided to make a mediaeval recipe from the first cook book in English, Forme of Cury. It was written around 1390 by the cooks of King Richard II; I’ve written about it and cooked up a few recipes from it before.
The one I chose is called Rosee, and it is like a pudding – in the American sense of the word
– i.e. a thick custardy dessert. This one is thickened with rice flour instead
of eggs like a regular custard and is flavoured with rose petals (“with flours of white rosis”) as well as
some ginger and cinnamon. It’s not the right time of year for roses, so in lieu
of the blooms, I used some rose water instead. It’s also flavoured with pine
nuts and dates, which also adds a little texture. Sugar is the sweetener –
which wasn’t refined to pure white in the 1400s, so I used soft light brown
sugar to replicate this.
You don’t have to use mediaeval almond milk, you can buy it,
or just use regular cows’ milk.
Here’s how it is written in Forme of Cury. It’s hard to decipher, but once you know the now
defunct letter thorn (þ) is makes a th sound (so seþe is pronounced seethe), it makes it a lot easier.
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Rose Pudding 1390:
Take thyk mylke; seþe it. Cast þerto
sugur, a gode porcioun; pynes [pine nuts], dates ymynced, canel [cinnamon], & powdour ginger; and seeþ I, and alye [mix] it with flours of white rosis, and flour of
rys. Cole it; salt it and mess it forth. If þou wilt in stede of almaunde
mylke, take swete crem of kyne [cows].
Hopefully you get the gist – it takes a while to tune in!
I didn’t follow the method exactly – I used my own cook’s logic to the dish – but I made quite a delicious pudding, and it didn’t feel as though it was a vegan dessert. A knob of butter or a glug of cream, goes a long way with making food satisfying, but I genuinely didn’t miss them. It really goes to show that the King and his court did not go without during Lent!
25 g pine nuts or chopped mixed nuts, plus extra for
decoration
2 to 3 tbs rose water
Put the flour and spices in a small saucepan and whisk in
the milk, starting by adding just a third of it at first to prevent lumps. When
all of the milk has been added, put the pan on the heat and bring to a simmer,
stirring well with a wooden spoon or small whisk as it begins to thicken. Add
the sugar, salt, dates and nuts. Keep it simmering very gently for around 10
minutes to cook out the flour. If it looks like it will be too thick, add more
liquid (it sets quite firm, so when it is hot, you’re looking for the
consistency of thick double cream).
Remove from the heat and add the rose water – I like quite a
lot, but it can be rather overpowering, so add enough that seems just right and
then add a shake more. By doing this you are compensating for the fact it will
be served cold, the flowery aroma less pungent.
Pour into serving cups – I went for small coffee cups – scatter
with a few more dates and nuts and cover with cling film to prevent a skin
forming. Pop them in the fridge until set.
Half an hour before you want to serve them, take them out of
the fridge to take off the chill.
Over recent years, as we have become more aware of people’s food intolerances and allergies there has been a great rise in the amount of plant-based milks consumed in the western world. We’ve also realised that there are many benefits associated with the cutting down of animal products in our diets. One of these plant milks – almond milk – is actually having a Renaissance because it was a food that used to be consumed in abundance in mediaeval Europe. Indeed, if I was writing this 20 years ago, it would be appearing in my ‘Forgotten Foods’ series on the blog.
As you may know, mediaeval Christians fasted a lot. There
were two great fasting episodes: Advent and Lent. Every Wednesday, Friday and
Saturdays was a fast day, meaning that around half of the days of the year were
spent fasting. No meat or animal produce was allowed to be eaten, except for
fish which was considered cool and calming and so appropriate for these days of
solemnity.
The nutrition contained within almond milk. Notice the added ingredients.
Just like the people do today, mediaeval folk tried to make
alternative products that could fill the same satisfying gastronomical niche as
the real thing. Almond milk was one of those products.
Almonds were imported (as they are now) and very expensive.
Households were expected to make almost all their own food and drinks and
almond milk was no exception. The expense and effort required to make it made
it a fasting ingredient reserved only for the rich, and they consumed a lot of
it. King Edward I went through a startling 40 000 pounds of almonds in just two
years!
I must admit I quite enjoy modern almond milk as a drink or in
porridge but find it otherwise a little insipid, so I was interested in finding
out how mediaeval people went about making it and what it was like. From my
reading, it seems to be thicker and more substantial than todays, where it was
refined into a thick almond cream or curdled to make a kind of almond curd
cheese. I’m not sure if this would be possible using the almond milk of today!
On the other hand, modern almond milk may be more
nutritious. When people moved from cow’s milk to plant-based milks, many didn’t
realise there would be a massive drop in their consumption of nutrients like
calcium and vitamin D. This led to concerns that people would become deficient,
and so modern manufacturers fortify almond milk with extra nutrients to help
people to achieve their recommended nutritional allowances for the day.
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Making Mediaeval Almond Milk
The basic method was acquired from the Arabs who were
supplying much of the almonds themselves via the vast network of trade routes
that stretched out through Eastern Europe, the Middle East and beyond.
The begin almonds would be pounded very fine, sometimes with
a little spring water or rose water to stop them oiling; they didn’t want to make almond nut butter by
accident! After this initial exhausting task, the almonds would be soaked in
spring water (though I have found references to soaking them in barley water
too). After soaking, it was passed through a strainer and seasoned with salt
and some honey or sugar. Cream could be made by boiling the milk down until
very thick or made into curds by adding vinegar before straining. I came across
this recipe for an almond cheese so thick, you could slice it:
Take almond milk, and
boil it, and when it is boiled take it from the fire, and sprinkle on a little
vinegar. Then spread it on a cloth, and cast sugar on it, and when it is cold
gather it together, and leche it [slice it] in dishes, and serve it forth.
So how does mediaeval almond milk compare to compare to
todays, and how is it to use as an ingredient?
I updated the mediaeval approach to making almond milk, but the ingredients essentially remain the same.
100g ground almonds
2 tsp rose or orange-flower water (optional)
1 tsp sugar or honey
A good pinch of salt400 ml boiling water
60 ml white wine (optional)
The first task is to get those ground almonds super-fine.
Put them in a blender (a Nutri-bullet style blender is perfect) with the rose
water and about 50 ml of the hot water and blitz in pulses until very smooth. Add
the rest of the boiling water and leave to stand and soak for around 20
minutes.
Give the milk a good swish around and pass it through a
sieve to remove any large pieces of ground almond. Sweeten with the sugar or
honey, add the wine if using and allow to cool.
The mediaeval almond milk is now ready to use.
The Verdict
Well I must say, I was quite impressed with the end result. It
was more substantial than bought almond milk in both texture (it was creamy)
and taste (the honey, salt and rose water). It wasn’t chalky or gritty either like
I expected. I don’t recommend adding the wine however; it put the flavours out
of kilter for me, but each to their own I suppose.
I heartily recommend making some. I made a rose-flavoured pudding (see next post) and I even tried making the cheese with the left-over almond milk.
I was rather odd in flavour, I added soft dark brown sugar and a couple of tablespoons of red wine vinegar, let it stand for a few hours and then passed it through a scalded tea towel sat in a sieve. It could make an interesting mediaeval version of a Yorkshire Curd Tart I think.
Yesterday was Shrove Tuesday, so today is the first day of Lent, a forty day fast that takes us right up to Easter. It came about because Jesus fasted for 40 days as he walked the wilderness prior to his death on the crucifix. Foods like meat, eggs, cheese and milk were decadent and therefore they were right out during Lent. In fact there was abstinence from any activity considered decadent, and the further back in time, the stricter were the rules. In the early days of Christian Britain some people ate only bread, whilst others ate herbaceous vegetables too. As time went on to the Middle Ages, the rules became a little slacker and fish were allowed into the diet. Thomas Aquinas was a main instigator of this move.
“By Jove, look at all the tucker Jesus has got, chaps!”
The Miracle of the Loaves and Fishes
Fish was chosen for several reasons: It was fare that could be eaten by all classes, so in effect everyone would be eating the same types of food, nor was is associated with power, strength, hotness and richness like meat was; indeed fish were both humble and meagre. Most importantly, it was strongly associated with Jesus himself. The 40-day long fast also symbolised a cycle of ‘purification and regeneration’ and fish were considered pure. People always find loopholes however – the rich still ate large grand dishes like roast pike. Indeed anything even closely associated with water was considered fair game during Lent: beaver, seal, porpoise, heron, even sheep found drinking from streams were eaten!
Fair game: the beever
By Tudor times, the rules had slackened even further to include fish and game, but not red or white meat (i.e. poultry). This meant one could eat bustard, curlew, pheasant, quail and red deer. Strangley, root vegetables were off the menu because they came from the soil and were a little too close to Hell for comfort for some.
In France during the eighteenth and nineteenth centuries there were sometimes no difference between Lenten meals and regular ones, at least for the aristocracy. People would simply find excuses not to fast, complaining, according to the great French gastronome Brillat-Savarin “it irritated them, gave them headache, and prevented them from sleeping. All the troubles associated with the spring were put down to the score of the fast, so that one did not fast because he thought he was poorly, another because he had been, and a third because he feared to be.”
The late, great Brillat-Savarin
Most of the time it was enforced, though not for reasons of piety, but for economical ones. For example on a typical day, the French Royal Family in the Palace of Versailles, France, went through 900 pullets, 350 braces of pigeons and 86 goslings!
The Palace at Versailles
These days, people give up one vice for Lent, and although I am an atheist, I do see the spiritual worth in giving up something. Back in the day, when I used to smoke, I would try and forego cigarettes but without much success. These days I don’t bother, so I suppose I’m going straight to Hell; at least there’ll be plenty of parsnips and carrots down there to roast by the fire and brimstone…
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British Food: A History 