Book IV, chapters 17–21: Housekeeping and the increase of household-stuff

CHAP. XVII.

Divers sorts of Bread made of Roots and fruits.

NOw we shall proceed to other kinds of bread, found out in our days, that are no small profit to us when corn is dear.

How to make bread of the Roots of Cuckow-pint,

the root of Wake-Robin, when it is not too acrimonious is eaten and desired in meats. Dioscorides saith, The decoction was drank, as not being over sharp. Galen, That it was eaten as Rape-roots, and in some Countries it grows more corroding. To prepare it rightly, pour out the water of the first boyling, and presently cast it into other hot water. In Cyrene those Roots are otherwise then amongst us, for there it is no Physical root, and is not acrimonious at all, so that it is more profitable then a Rape-root. Also our forefathers, when Corn was dear used this Root in meats with great profit. Caesar de bello civili, Also there is a kind of Root, found by them that were with Valerius, which is called Chara, which mingled with milk releived a Souldier that was hungry, and it was made up like to bread. There was great plenty of this Root, and of it bread was made, when those of Pompey his side objected to our Souldiers that they wanted food, they would commonly throw these at them, that they might deceive their expectation. And a little after the Army used this and were very healthful. And in Dioscorides in the false names of simples, Cuckow-pint was of old called Chara, with us it is so acrimonious that we scarce can endure to touch it with our tongues. But I shall open the reason how excellent bread may be made of it, and if I may say so, better then Wheat-bread. The great Roots are made clean, and they are cut into small thin plates, for the thinner they are cut, the sooner will they become pleasant, and they must boil in vessels of hot water, until you perceive the water grow sharp and the Roots somewhat sweet; pour out the former water, and pour in fresh, then boil them again, till the water become sweet, and the root when it is cheweded hath no acrimony left. Then take them out of the water, and put them upon linnen cloths, extended and hanging up until they be dry, then grind them in handmils and the meal will be exceeding white, which by it self a with a third part of wheat-meal added to it, will make most pure bread and well rasted: There are other ways to make it sooner; when you have obtained this art, you will be exceeding glad I am very certain of it. For with great pleasure

Bread of Asphodils is eaten.

This is so fruitful of round-heads with us, that no Plant hath more, for oftimes 80 heads will be heaped together. Moreover, Mountains and Sea-shores are full of them, that it may be truly thought to be made for mans meat. Pliny, The Daffodil is eaten with the seed and head terrified. But this rosted in the embers as Hesiod affirms, is eaten with oyle also braied with figs, it is eaten with great pleasure. These Round-heads are like to Navews of moderate bigness. So saith Galen also. But with us they are so unpleasant, and acrimonious in tast, that a man cannot eat them; and Sowes digging them up with their snowts, will hardly feed on them, no not when we want corn can we eat this in our greatest hunger, it was the poor fair of frugal antiquity. But by boiling, the sharpness of it becomes more mild, and the heat of it more tolerable, as we said of Cuckow-pint. It will be sufficient to satisfie a mans hunger, as of old it was used: As Pliny saith, We have made most wholesom bread of these mingled with meal, especially for men wasted and in consumptions, also

Bread is made of Rape-roots, Turneps, and Skirworts.

For of those boil'd and cooked, first cleansed from all excrements, a most commendable bread may be made, as I have tried: But meal must be mingled with them to a third part, or else half as much of one, and the other as we shall shew a little after. And not to be tedious, the same way-bread to eat, may be made of all Navews, Roots, or Bulbous-heads. Also there is made

Excellent bread of Gourds,

For Gourds may be had very cheap, and they make savoury bread with meal, and so the bread is greater, for this is the greatest of all fruits; for with a very little meal in time of Famine we may feed many men, and not onely use it for need, but for dainties also: for seasoned with Sugar, and prepared for mens pallats, and to quench feaverish heats, they are carried about every where to be sold. The way to make them up is this, Take great round Gourds, and fully ripe, and cut into many pieces the dry skin, and the pith must be taken from them with a knife; put them into a kettle of boiling water, and boil them, for by long boiling the grassy greenness, and the rank smell and loathsom taste are taken away, and they will smell better and taste, and nourish better, and will last as long as bread. Being now brought to the form of an ointment, press it through a linnen strainer with your hands, that if any parts of it be not well boiled or any woddy pieces be there, they may be kept back by the narrowness of the strainer. To this Mass, adde a third part of meal, and make them into bread together, which will be pleasant to eat daily, I will not have you to eat your fill of it, but if you eat it moderately it will profit much. When it is new it is excellent, but stale, it is not so sightly nor dainty. I have shew'd you the way how you must use such things of superfluous moisture, now do you learn wisely to do it.

CHAP. XVIII.

Divers ways to make bread of all sorts of Corn and Pulse.

ANtiently they made Bread of divers kinds of Corn and Pulse, it would be needless to repeat them, for you may find them in the Books of the Antients, and there can be no error in making them. In Campania very sweet bread is made of Millet: Also the people of Sarmatia are chiefly fed with this bread, and with the raw meal tempered with Mares-milk, or blood drawn out of the veins of their legs. The Ethiopians know no other Corn then Millet and Barley. Some parts of France use Panick, but chiefly Aquitane: But Italy about Po, adde Beans to it, without which they make nothing. The people of Pontus prefer no meat before Panick. Panick meal now adays is neglected by us and out of use, for it is dry and of small nourishment; of Millet bread and cakes are made, but they are heavy and hard of digestion and clammy to eat. Unless they be eaten presently when they are newly baked, or not, else they become heavy and compact together. Of the Indian Mais, heavy bread is made and not pleasant at all, very dry and earthly next to Millet: like to this is bread called Exsergo, that is also void of nutrimental juice. There was also of old bread called Ornidos, made of a certain seed of Ethiopia, so like Sesamum that it is hard to know them asunder. Also

Bread is made of Lupins,

The best kind was known also to the Antients; For Didymus teacheth how Lupins will grow sweet, being three days infused in River or Sea-water, and when they grow mild they must be dried and laid aside, and then the meal of them mingled with Barley-meal or Wheat-meal is fit to make bread. But we make it thus, First the Lupins are ground in mills, and are made into flower: fifty pound of these are put into a wooden vessel, and fair water is cast upon them, that it may swim four fingers breadth above them; and it must be often stirred with a woodden stick, then let it settle till the water grow clear, and the meal sink down, then strain the water well, that no meal be lost; and pour on water the second time, and stir it as before; do so the third time till the meal and water be come sweet, which will be done in one day if the water be often changed. As that is done, put the meal into a linnen cloth laid abroad, that the meal may be seperated with a wooden slice, and the water may run away through the cloth, and the meal may dry the better upon the cloth. In the mean time boil two pound of Rice, and being boil'd mingle them with the Lupins, divide the whole into two parts, and mingle one with the leaven and a hundred pound of wheat-meal, and make bread of it; let the other be set by with the leven till the next day, which being mingled again with wheat-meal, will make excellent bread, and will not taste of Lupins. But you must use all diligence in the making of it, for if you make it not of the best meal, the bread will be naught, wherefore the work lies in the right preparation of it: For the worse Corn or Pulse you make it of, the more Corn must be taken to prepare it. After this manner it may be made of Tares and Vetches, and the favour of them is dulcified with water and mingling meal with them. Bread is made also of Peason, Chiches, Tarses, Lentils, Beans, and chiefly of Acorns. But it is not unprofitable to make

Bread of Herbs,

If a man cut the Herb Clot-bur small and grind it in a mill to very fine powder, and adde as much or a third part of wheat-meal to it, it will make good bread, that may be eaten when there is a famine; and I have heard that the poor eat it in some places, and it hurts them not, and that some in a siege have lived a moneth with such bread.

CHAP. XIX.

How bread may be increased in weight.

NOw I shall shew how bread may be augmented; a thing very strange and profitable, not onely to help in time of need, but it is good for the Housholder, for with little meal he may nourish many, and fill their bellies; and that three wayes: For there be things that added to Corn, will increase the substance of the bread; other things are dry, and of a clammy nature, that will thicken the Element by refraction into the substance of bread. The last way is the life of the heat of it, whereby it waxes and grows as if it were alive. As much as is lost by the bran taken from it, is added to it, by casting water on it when it is ground, and in the other workmanship. Moreover, the baking of bread takes away a tenth part and a half of the weight. Let us see how our Ancestors did by some Earth or

Chalk make their bread more weighty and white.

Pliny teacheth that Spelt will grow white by a kind of chalk, thus. Let this Spelt be of Beer-corn, which he called a seed; the corns of it are bruised in a wooden morter, for it will be spoiled and consumed by the hardness of a stone: the best as it is well known, is made by those that are condemned to bray in morters for their punishment. For the best there is an iron box, the hulls being then beaten off; again, with the same instruments the marrow of it being made bare, is broken; so are there made three kinds of this Spelt-meal, the finest, the second sort, and the third that is the coursest. But yet they are not white, which makes them excellent, yet now are these preserved at Alexandria; after this, (it is very strange) chalk is mingled with them, that passes both into the body and the colour of them, and makes them tender. You shall find this between Puteoli and Naples, on the Hill called Leucogaeum. And there is extant a decree of Divus Augustus, wherein he commanded to pay them at Naples yearly 20000 Sestertia out of his Treasury, drawing his Colony to Capua, and he assigns the cause, by reason that they of Campania affirmed that Spelt-meal could not be made without that stone.

Rice makes bread weigh.

It neither corrupts the taste or goodness of the bread, but increaseth both, and it brings it closer by one eighth part, for by a continual turning it, it will retaineth volatil meal; and from hence you shall see it coagulate, and when it is coagulated put leaven to it; but it must first grow cold, lest the force of the coagulation should be hindred. To binde this fugitive servant fast, adde so much Wheat-meal as may fasten it well together, till you see there is enough, and you shall find it increased to the weight desired. By this example

You may increase the weight of bread with Millet.

This is easily done, for it is dry, ctumbles, and will not hang together, and is weak; let it be bruised with a wooden pestle, and sifted through a sieve till the hulls be parted, as we see it done at Rome and at Florence; by this we hold it, that it flie not, away by its hungry driness; then we mingle it with Wheat, and the air reflects back, and it will be converted into the substance of Alica, that you will think nothing taken from the taste, colour or goodness, nor yet added to it. Nor will it be unpleasant to see

Bread weigh more by adding milk to it.

This is an experiment of great profit and praise-worthy; for it adds weight and whitenesse to bread, and makes it short, being put in instead of water whilst it is hot. I never tasted any thing more pleasant or tender. I thought fit to adde this for the singular vertue of it, adding also such things as we knew to be necessary for this art. But truly that is admirable; by the same

Wheat to increase the weight of Wheat.

This is done without any addition, for if we would, we could do this with many and almost infinite things, with any small addition; but in this a leaven is drawn forth of the very substance of the Wheat, which being strained, cleansed and added to the same again, either by increasing the substance of it, or by retracting the air into its substance, it will be much augmented: giving you this warning before-hand, that the augmenting heat must not be diminished, but preserved and increased, that all may depend on this. But an admirable work of Nature, and full of wonder it is, how it may be that

Wheat may increase out of it self.

I cannot discover this, how it came into my mind, lest it should be made publike to every common fellow, and ignorant Animal. Yet not to conceal it from ingenious men, I shall hide it from these, and open it to those. That our fore-fathers knew it not is clear, because there is no such thing mentioned in all their works of making bread. The whole businesse consists in this, that the Wheatmeal may be managed with the life of its heat, which is the off-spring of celestial fire. By nature it is of such renuity, that being raised with its heat, it will make the lump swell so much, that it will come up to the top of the vessel; the next day cast it into a Hutch, and adde more meal to it, which again being raised by its heat, and coming back again by the same, and meeting with the lump, as flowing back again, it joins into the refracted Elements, and so into clotters of meal. Do this thrice or four times, and so you may increase it continually, and this must be done in a stove, that the dewy spirit may be fostered. I thought good to tell you also before, that you must not prick the lump, lest the generative blast should breath forth, and flie into the air, for so you will lose your labour; and there must not want presently a dewy vapour, which being carried into the air, and made to drop, may moisten the lump, so you will rejoice at the wonderful increase: but you must be cunning in the manual application. Pray do not destroy by your negligence, what was invented by the careful ingenuity of those that tried it.

CHAP. XX.

How we may long endure hunger and thirst.

THe Antients had some compositions to drive away hunger and thirst, and they were very necessary both in times of Famine, and in wars. Pliny saith, some things being but tasted, will abate hunger and thirst, and preserve our forces, as Butter, Licoris, Hippace; and elsewhere, Scythia first produced that root which is called Scythia, and about Baeotia it grows very sweet. And another, that is excellent against Convulsions, also it is a high commendation of it, that such as have it in their mouths fell nor hunger nor thirst; Hippace amongst them doth the same, which effects the same in horses also. And they report that with these two herbs the Scythians will fast twelve dayes, and live without drink also; all which he translated out of Theophrastus first book. The Scythian Hippace is sweet also, and some call it Dulcis; it grows by Maeotis. Amongst other properties, it quencheth thirst also, if it be held in the mouth. For which cause both with both with that, and with the other called equestris, men say, the Scythians will endure hunger and thirst twelve dayes. Hence it appears that Pliny translated all this out of Theophrastus. But I think he erred, for Hippace signifies Cheese made of Mares milk, and is no herb. Theodorus translated it Equestrem, as it were a root like Licoris, fit to drive away hunger and thirst. For Hippocrates saith, the Scythian shepherds eat Hippace, but that is Mares Cheese: and elsewhere, The Scythians pour Mares milk into hollow vessels of wood and shake it, and that froths with churming, and the fat of it they call butter, which swims on the top, that which is heavy sinks to the bottom, they separate this and dry it, when it is dry, they call it Hippace: the reason is, because Mares milk nourisheth exceedingly, and is as good as Cows milk. Dioscorides, The west Indians use another composition also

To endure hunger and thirst.

Of the herb called Tobacco, namely of the juice thereof, and the ashes of Cockle shells they make little balls and dry them in the shade, and as they travel for three or four dayes they will hold one of them between their under lip and their teeth, and this they suck continually, and swallow down what they suck, and so all the day they feel neither hunger, thirst, nor weariness; but we will teach another composition, which Heron mentions, and it was called

The Epimenidian composition, to endure hunger and thirst.

For it was a medicament that nourished much, and abated thirst, and this was the food the besiegers of Cities and the besieged also lived on. It was called the Epimenidian composition, from the Sea-onion called Epimendium, that is one of the ingredients of that composition; it was made thus, The squil was boiled and washt with water, and dryed, and then cut into very small pieces, then mingle sesamum a fift part, poppy a fifteenth part, make all these up with honey, as the best to make up the mass, to mitigate it: divide the whole, as into great Olives, and take one of these about two of the clock, another about ten; and they felt no hurt by hunger, that used it. There is another composition of the same, that hath of Athenian sesamum half a Sextarius, of honey a half part, of oyle a Cotyle, and a Chaenice of sweet Almonds mundified: the sesamum and Almonds must be dried, and ground, and winowed, then the squil must have the outsides taken off, and the roots and leaves must be cut into small pieces, and put into a morter and bruised, till they be well mollified, then you must make up the squils with the like quantity of honey and of oyle, and put all into a pot, and set them in cold, and stir them well with a wooden ladle, till they be well mingled, when the lump is firm, it is good to cut it into little morsels, and he that eats one in the morning, another at night, hath meat enough. This medicament is good for an Army, for it is sweet, and so fills a man and quencheth thirst: we had this in an old Scholiast, a Manuscript upon the book of Heron, in the Vatican Library. I saw the same composition in Philo, in his fifth book of wars, where he describes such like other things.

CHAP. XXI.

Of what fruits wines may be made.

NOw we shall speak of fruits, of which wines may be made. And first our Ancestors did do thus, but they had two wayes; for some were for Physicks, which are found plentifully in Physick books: others again were for ordinary use, and they were divers, and almost infinite, according as the differences of places and Nations are: for what is granted to one is denyed to another. First

Wine of Dates.

Pliny saith that in the East they make wine of Dates, and he reckons up fifty kinds of Dates, and as many different wines from them; Cariotae are the chief, full of juice, of which are made the principal wines in the East, they are naught for the head, and thence they have their name. The best are found in Judaea, chiefly about Jericho, yet those of Archelaiis are well esteemed, and of Phaselis, and of Libias, valleyes of the same Country. The chiefest property they have is this, they are full of a white fat juice, and very sweet, tasting like wine with honey. The wine will make one drunk, and the fruit also eaten largely. Dioscorides teacheth thus; Put ripe Dates called Chydeae, into a pitcher with a hole at bottom, and stopt with a pitched reed; shut the hole with linnen, and to fourty Sextarii pour on three gallons of water. If you would not have it so sweet, five gallons will be sufficient to pour on; after ten dayes take away the reed with the linnen, take the thick sweet wine and set it up. Also wine is made

Of Figs.

Sotion relates it thus. Some make wine of green figs, filling half the vessel with them, and the other half to the brim they fill with fair water, and they try still by tasting; for when it tasts like wine, they strain it and use it. It is made, faith Dioscorides, of ripe figs, and it is called Catorchites or Sycites, Chelidonian or Phaenician figs called Caricae, are steeped in a pot with a hole in the bottom with a pitched reed, and the hole stopt with flax: to fourty Sextarii you must pour on three gallons of water, and if you will not have the wine so sweet, pour on five gallons and it will do. After ten dayes the liquor is taken, and again the third time also the same measure of water wherein the figs were infused, is poured on; and in the like manner, after four or five dayes it is drawn off. Some to six Amphorae thereof adde ten Sextarii of salt, that it may not early corrupt: others put Fennel and Thyme in the bottom, and the Caricae on the top, and so in order, till the vessel be full: also men make

Wine of Pears,

which from the Greek word for Pears is called Apyres, and from the Latin Piery Palladius saith it was thus. They are bruised and put in a very course bag of Canvas, and pressed with weights, or in a Press. It lasts in the Winter, but in Summer comes it sowrer. Dioscorides will not have the Pears too ripe; the same way is made

Wine of Pomegranates.

Sotion makes wine of the grains of the Pomegranate, taking away what is in the middle of the grains. Palladius put the ripe grains well purged into a Date pail, and press them out with a scrue press, then boil them gently to half; when it is cold, put it into vessels that are pitched or plaistered with Gipsum. Some do not boil the juice, but to every Sextarius they mingle one pound of honey, and put all in the said vessels and keep it. There is made

Wine of the Lote-tree fruit.

There is a kind of Lote without any inward kernel, which is as hard as a bone in the other kind: wine is pressed also out of it like Mead, that will not last above ten dayes; Nepos saith the same from Pliny, Athenaus from Polybius. Wine is made of the Lote steeped in water and bruised, very pleasant to the taste as the best Mead is; it is drunk pure without water also, but it will not last above ten dayes, wherefore they make but little for use to last onely so long. Vineger is made also of it. And yet not much or good enough, yet there is made

Wine of Myrtles berries and Cornels,

Out of Sotion, who of the berries of Myrtles and Cornels when they are fresh, pounded and pressed our, made wine. Now I shall shew how we may make

Wine of Corn.

Drink is made of Corn. Dioscorides teacheth to make Beer of Barley, also a drink is made of Barley called Curmi, they use that drink oft-times for wine; the like drinks are wont to be made of Wheat. In Hiberia toward the west and in Britany; whence Pliny, of Corn drink is made: Beer in Egypt, called Zythum, in Spain Caelia and Ceria, Beer in France and other Provinces. In Aristotles book of drunkenness, those that drink wine made of Barley till they be drunk fall upon their backs, they call that wine [non-Latin script], but those that are drunk with any other kind of drinks fall any way, on the right, or left hand, forward or backward, but those that drink Pinum, fall onely upon their backs. Wine made of Barley they call Brytum. Sophocles in Triptolemo, and Aeschylus in Lycurgo. But Hellanicus saith, that Brytum is made in Farms out of roots. Hecateus saith, that the Egyptians grinde Barley to make drink, and that the Macedonians drink Brytum made of Barley, and Parabia made of Millet, and Rice, saith Athenaeus. Also wine is made of Rice; for saith Aelianus, when an Elephant fights in war, they give him not onely wine of grapes, but of Rice also. Now the same drink is made in the Northern Climates of Corn, and they call it Biera, but they put hops to it, for it cannot be made without; Barley and Wheat are infused in the decoction of it. We see that of Barley and Wheat steeped in water a drink is made that tastes like wine, and of them I have made the best aqua vitae. But these drinks of old were Physical, rather then to use as wine. But I shall shew how some drinks that are so like wine in taste, that you would think they were wine indeed. And first

Wine of Honey.

To nine vessels of water put eighteen pounds of Honey, into brass Caldrons covered with Tin, and let them boil a long time, stirring all with wooden ladles, and wiping away the froth that riseth with little brushes, pour it out, & put it into a wine vessel, then take two pounds of red wine Tartar, and boil them in water till they be dissolved, to which add an eighth part of a vessel of vineger, that the loathsome and unpleasing taste of the sweetnesse of Honey may be lost, let these be mingled; then pour on two vessels of the best wine, then let it settle; after some days strain it through a hair-cloth strainer, or one of cloth to cleanse it from the filth and excrements. A liquor will run from this that will serve for sparing, and to abate charge in a family, and it is good to drink in health and sickness: cover it close, and drink it. I shall shew you another way to make

Wine of Raisins.

Pour into a brass Caldron seven vessels of water, put in two pounds of Raisins, let them boil till they be wasted in the water, and the water be sweet as Mead; if your kettle be too small, do it at several times: then take your kettle from the fire, and when the liquor grows cold, strain it gently forth; put up the strained liquor in a wine vessel, and pour into it a measure of the sharpest red wine vineger to abate the sweetnesse of the Raisins, then add nine pound of Tartar finely powdered unto it, and pouring on a fourth part of the best wine, stop the vessel close when it is full, after one week use it. Another

Wine of Quinces.

Put into brass Caldrons glazed with Tin a vessel of new wine, and put thereto about fifty wild Quinces, namely such as are full of streeks and wrinkled, take out their kernels, cut the Quinces in peices like as you do Rape Roots, boil all at a gentle fire; when they have boild a while, take them off, and let them cool, pound the Quinces in a morter with a wooden pestle, press them out with a press, put the juice pressed forth of them the new wine, and set it up in a glazed earthen vessel for a whole year. When wine is scarce and you have occasion to use this, put […]nto a vessel four parts of water, two of new wine, and one fourth part of the aforesaid mixture, cover the vessel and let it boil, and when it is clear; use it. Of all these an amphora of vineger, a pound of honey, as much Tartar in powder, let them boil a while in a pot glazed with Nitre, and mingle them, and for every vessel of water pour on an Amphora of wine, and cover all, and after twenty dayes use it: or take honey one pound, as much red wine Tartar, half a pound of Raisins, two Amphoras of Vineger, let them boil in a pot, adde wine also to them, and it will be for drink. I shall adde the Northern drink

Wine called Metheglin.

The drink in Pannonia, Poland and England is more pleasant and wholesome then many wines are; it is made of twenty pound of good honey, and of water one hundred and twenty pound, skimming it till all comes to eighty pound, which being cold and tunned up into a wine vessel, put in leaven of bread six ounces, or as much as will serve to make it work, and purifie it self, and withal put into a bag, that hangs and may be put into the liquor, and not touch the bottom, of Cinnamon, granes of Paradise, Pepper, Ginger, Cloves two drams, one hand full of Elder flowers: let them stand in a wine Cellar all the Winter, in Summer set them fourty dayes in the Sun, till they taste like wine, and the unpleasant taste of the honey be gone. But it will be more pleasant if you add a third part of wine.