A while ago I wrote about A Handbook of Anglo-Saxon Food by Ann Hagan. At the time I’d finished the opening section, about the categories of food available at the time, and I was a little disappointed by it.
I have now finished the book, and I am anything but disappointed. This book was a great illustration of the maxim that you don’t know what you don’t know. I bought it thinking that the material of the first section was all that could possible be said about the topic, but I was wrong, wrong, wrong.
The following sections include discussions of normal eating times and what was usually eaten at them, typical meals for different classes and categories of society, eating during times of fasting, feasting, and famine, and the many, MANY ways that people’s food made them ill at the time.
Of particular interest to me were the daily habits of eating. In short, people who were comfortably well off ate twice a day, often in the early afternoon and again in the evening. This was particularly true of monks in monasteries, whose mealtimes were 3pm and 9pm at most institutions. Poorer people, however, likely ate only once a day, at night. This seems like an awfully hard thing for agricultural laborers, the people most likely to live that way, but perhaps (maybe no one really knows) they could still grab a bowl of gruel or a few mugs of small beer earlier in the day to power them through.
Feasting and fasting was an unexpectedly interesting topic. Different versions of Catholicism have different versions of fasting rules, and the rules in Saxon England varied from place to place. Often all animal foods were off the menu on fasting days, which happened regularly throughout the week as well as in significant chunks during Lent and other special periods in the year, which you’ll know more about than I do if you know literally anything about Catholicism, because I knew nothing. In addition to limiting what foods were eaten, monks were often reduced to only one meal a day instead of two–or two monks were given a single serving of food to share, instead of each having their own.
One interesting point about religious fasting in this period is that absolutely everyone, everywhere took it for granted that being able to do your work was always more important than observing fasts, and that if fasting made you too weak to work, it was your duty to eat. It was also your duty to get as much meat, milk, and eggs as you could during periods when you weren’t fasting, to keep your strength up. Some monks needed a morning meal to do their work, and they were allowed it.
This led me to a lot of interesting thoughts about fasting and saints. The way a lot of them fasted–really fasted, eating hardly anything at all–was seen as admirable, but not aspirational. Their devotions did make them too weak to work, which meant, I have to conclude, that fasting saints-to-be were always people who didn’t have work to do.
This made me think of the late Hilary Mantel’s essay Some Girls Want Out, which I highly recommend. My own thoughts on fasting, just putting together the above information, is that becoming a saint was essentially a privilege. Only people who didn’t have real-world duties and obligations could afford to do the things that get one canonized. Mantel takes the idea of self-denying girls in other directions, and she was of course a lot smarter and better-educated than me.
The section on famine was hair-raising. Parishes kept records of such things, so a pretty comprehensive timeline of famine years in Saxon England has been drawn up, and it goes a long way toward illustrating just how hard life has always been. Gaps between famines can be as long as 40 years, but more often they happen every 3-7 years. Sometimes crops are destroyed, other times animals become sick and die. Sometimes they run on for multiple years. Imagine if all the cattle got sick and most of them died, how many years it would take to replace the missing animals, and all that time the availability of beef and dairy is compromised. Imagine how many people might die of starvation during a multi-year famine, and how long it would take the population to recover. I mean, the population of Ireland has never recovered from the Potato Famine and the ensuing emigration. Never.
Anyway, this book is edifying and also enjoyable, and I retract my earlier critique of it. There is a sequel to this book available, A Second Book of Anglo-Saxon Food and Drink, and the two have been combined into a single volume which I’m considering buying to replace the lone first.