The Medieval Garden Enclosed

Above, from left: The ripe fruits of the white rose tree in Bonnefont garden are held on their stems late into the fall, and provide food for birds and wildlife; the fleshy red fruits of the rose are known as “hips” and contain seeds that were used medicinally in the Middle Ages.

Apples, roses, and hawthorns are all members of a single botanical family, the Rosaceae. The fruits of the hawthorn are known as haws. The fruits of the rose are known as hips, a word of Germanic origin that appears in the glossary compiled by the Anglo-Saxon grammarian Aelfric in the ninth century.  (The Romans had designated the rose hip as malum roseum, or “rose apple”.)

While all roses bear hips, it was the fruit of wild roses such as the briar rose or eglantine (R. rubiginosa) and the dog rose (R. canina) that seem to have been used for food and medicine. The cookbook of Apicius, compiled in the fourth or early fifth century A.D., includes rose hips in several recipes, but in both ancient and medieval cuisine rose petals are used more often than the fruits. Wild roses seem to have been a famine food gathered in case of need rather than a delicacy. In the fourteenth-century Middle English translation of the Romance of William of Palerne, two lovers, William and Melior, flee to the woods disguised in bearskins, where William is given advice by his cousin—who has been transformed into a werewolf—as to what foods they may sustain themselves on, in addition to their love. It is suggested that they forage for wild plums, blackberries, hips, haws, acorns, and hazelnuts (”haws, hepus, & hakernes & hasel-notes”):

(For acorns as famine food, see last week’s post, “Pigs and Pannage“.)

William Turner, in his New Herbal of 1565, warns that those who make tarts out of hips should take heed to remove all the “down” from the fruit. These little hairs inside the hips are quite irritating to the skin. (I once made hedgerow jelly from hips, haws, and sloes, while in England, and found the process of removing the fibers from all those little hips pretty unpleasant, as well as tedious.) Dioscorides also recommended that this wooly matter be removed before the fruits were dried as a medicament to “stop the belly.”  Albertus Magnus specified the seeds contained in the hips as a remedy for diarrhea in infants.

Rose petals and oil of roses are more frequently recommended in medieval herbals than the fruits. Although garden roses were characterized as cold in the humoral theory of the Middle Ages, wild roses were classified as hot. Hildegard of Bingen says that the hips are very hot. As such, they would be considered efficacious in a complaint of  “a cold cause,” such as catarrh.) Hildegard recommends rose hips as a cure in Book LII of the Physica:

One who has pain in his lungs should crush rose hips with their leaves. Then he should add raw honey and cook these together. He should frequently remove the froth, then strain it through a cloth and make spiced wine. He should drink this often, and it will carry off the rotten matter from his lungs, purging and healing him.

Despite the flower’s ubiquity in medieval art, rose hips are rarely depicted in paintings or illuminations. However, a leafy stem of rose hips does appear in an early sixteenth-century book of hours commissioned by Anne of Brittany and painted by Jean Bourdichon. The painter shows a single “robin’s pincushion” or rose gall, formed by a parasitic wasp. (For the illumination, see the British Library Images Online.)

The gall, which is especially common on the wild field rose (R. arvensis) and the dog rose, is created when the wasp deposits its eggs in autumn. The larvae overwinter in the plant tissue, which provides both food and shelter until they hatch out in spring. This rose gall, known as a “bedeguar,” was powdered and used to treat internal ailments.

—Deirdre Larkin

Sources:

Fisher, Celia. The Medieval Flower Book. London: The British Library, 2007.

Hildegard of Bingen. Physica. Transl. Patricia Throop. Rochester, VT: Healing Arts Press, 1998.

Touw, Mia. “Roses in the Middle Ages,” Economic Botany, Vol. 36, No. 1 (Jan.–Mar., 1982).

Above, from left to right: Calendar page for November from the Belles Heures of Jean de France, Duc de Berry, 1405–1408/1409. Pol, Jean, and Herman de Limbourg (Franco-Netherlandish, active in France, by 1399–1416). French; Made in Paris. The Metropolitan Museum of Art, New York, The Cloisters Collection, 1954 (54.1.1); detail of the activity for the month; detail of the zodiacal symbol Sagittarius. See the Collection Database to learn more about this work of art.

“September’s Husbandrie” from Thomas Tusser’s Five Hundred Points of Good Husbandrie, 1580.

The term “mast” was applied to any autumnal fodder on which pigs might forage, including beechnuts, haws (the fruit of the hawthorn), and acorns, as well as fungi and roots. Acorns were the principal fodder in fattening up swine to be slaughtered and salted for winter food. While green acorns contain toxins that are poisonous to cattle and to people, they are not harmful to pigs. (Pigs were not reared in winter. Once the boar had sired a litter, he was sacrificed. Bacon and hams were cured after the November slaughter. Bacon grease replaced butter as the principal fat in the winter diet.)

“November’s Husbandrie” from Thomas Tusser’s Five Hundred Points of Good Husbandrie, 1580.

A swineherd carrying a pole or stick to knock down acorns for his pigs frequently appears in the calendar tradition as the activity proper to November, as in the detail from the Belles Heures shown above. A very similar scene is depicted on the November page of the Très Riches Heures.

The same subject is drawn in ink on the lower left margin of the November calendar page of the Hours of Jeanne d’Évreux, currently on display in the Treasury at The Cloisters. Jeanne, queen of France, retained the right to the income from the harvest of acorns in the forest of Nogent for her lifetime.

Jean Pucelle (French, active in Paris, ca. 1320–1334). Detail from the November calendar page from The Hours of Jeanne d’Évreux, ca. 1324–1328. Grisaille and tempera on vellum; 3 1/2 x 2 5/8 in. (8.9 x 6.2 cm). The Metropolitan Museum of Art, New York, The Cloisters Collection, 1954 (54.1.2). See the Collection Database to learn more about this work of art.

In medieval forest law, certain rights and privileges were afforded the tenants on the lord’s woodlands; the term “pannage” was used to designate both the practice of bringing pigs to the wood to forage for mast, and the right or privilege to do so. The term could also be applied to payment made to the owner of the woodland in exchange for this privilege, or to the owner’s right to collect payment, or to the income accruing from the privilege.

In England, where the tradition of foraging swine in oak forests was an important part of the agricultural cycle, the Saxon rights of pannage were much reduced by the Norman enclosure of game preserves, and the Saxon diet was greatly reduced when their pigs were deprived of acorns.

Acorns contain fat, carbohydrates and protein. The acorns of the common oak of Britain and northwestern Europe (Quercus robur) have a high tannin content and are too bitter to be palatable, but have been eaten in times of famine. They were ground into a meal that afforded a coarse bread. Alan Davidson notes that both acorns and bread or cakes made from them have remarkable keeping powers.

The Mediterranean holm oak (Quercus ilex var. rotundifolia) bear acorns that are much sweeter, and these are still enjoyed in Spain and Portugal, much as chestnuts are. It is probably the acorns of this species that are recommended in the fifteenth-century Tacuinum Sanitatis as a health-giving food, to be roasted and eaten with sugar.

—Deirdre Larkin

Sources:
Arano, Luisa Cogliati. The Medieval Health Handbook: Tacuinum Sanitatis. New York: George Braziller, 1976.

Davidson, Alan. The Oxford Companion to Food. Oxford: Oxford University Press, 1999.

Hartley, Dorothy. Lost Country Life. New York: Pantheon Books, 1979.

Husband, Timothy B. The Art of Illumination. New York: The Metropolitan Museum of Art, 2008.

Pérez-Higuera, Teresa. Medieval Calendars. London: Weidenfeld & Nicholson, 1997.

Above, from left: A strawberry tree growing in a sheltered corner in Trie garden; Arbutus unedo in fruit in the woodland of The Unicorn At Bay; the evergreen strawberry tree bears flowers and fruit simultaneously in late October.

A native of the Mediterranean, the strawberry tree (Arbutus unedo) is valued as an ornamental evergreen whose late-blooming flowers and red fruits enliven the garden in late fall and early winter, when few other species are of interest. The common name derives from the description of the tree made by Pliny the Elder, who compares the fruit, with its thin, rough, red rind, to that of the strawberry, Fragaria vesca. Read more »

Above, from left: The medicinal teasel, Dipsacus fullonum, growing in Bonnefont garden; a teasel depicted in the foreground of The Hunt of the Frail Stag: Vanity Sounds the Horn, and Ignorance Unleashes the Hounds Overconfidence, Rashness, and Desire, South Netherlandish, about 1500–1525, Wool and silk, The Metropolitan Museum of Art, New York, Bequest of Mary Stillman Harkness, 1950 (50.145.4); detail of the flower head, whose straight spines distinguish this species from D. sativus.

The principal medieval uses of the wild teasel, Dipsacus fullonum, were medicinal. (See last week’s post for uses of the cultivated form.) Read more »

Above, from left to right: The seed head of the cultivated form of teasel (Dipsacus sativus) in a bed devoted to plants used in medieval arts and crafts (2006); detail of the seed head of the teasel growing in the same bed this year; detail of the seed head of common teasel, or fuller’s teasel (D. fullonum), now in the medicinal bed.

Visitors to Bonnefont Garden are often surprised to find plants that they recognize as common weeds being carefully cultivated in the beds here. One ubiquitous weed found growing in waste places throughout this country is the common or wild teasel, Dipsacus fullonum, a plant which had various medicinal applications in the European Middle Ages. Read more »

Above, from left to right: Calendar page for October from the Belles Heures of Jean de France, Duc de Berry, 1405–1408/1409. Pol, Jean, and Herman de Limbourg (Franco-Netherlandish, active in France, by 1399–1416). French; Made in Paris. The Metropolitan Museum of Art, New York, The Cloisters Collection, 1954 (54.1.1); detail of the activity for the month; detail of the zodiacal symbol Scorpio. See the Collection Database to learn more about this work of art.

The annual cycle of cereal production that dominates the depiction of the agricultural year in the medieval calendar tradition began and ended with the sowing of seed corn. Scenes of tilling and sowing typically appear as the activity proper to October, before the arrival of the winter rains. While a plow was used to turn the earth in spring, a harrow was used to prepare the ground in autumn, as in the Très Riches Heures. The harrow was also used to cover the seed once it had been sown. In the Belles Heures, as in many other calendars, a single sower represents the month, although a harrow appears at the edge of the scene.

In The Medieval Calendar Year, Bridget Henisch notes that the sower shown in calendar scenes is always male, although a woman may be shown walking behind him with a sack. Neither do women plow, but a female might be shown guiding the horse who draws the harrow.

In her masterly description of the art of sowing seed broadcast, Dorothy Hartley emphasizes that it was highly skilled and responsible work. (Depending on the grain and the weather, sowing was done either immediately after plowing or harrowing. ) The field to be sown was measured, and the seed was measured into open sacks that were set out at each end of an open furrow. The sower then walked smoothly and steadily down the furrow, counting his steps and keeping them even for the length of the field, guiding his feet down two adjacent plow lines. He then reckoned how many steps he must take to each handful of grain he would cast. (Field workers would not have been able to write or to count above ten, so agricultural tallies were kept by reckoning in four sets of five fingers, making a score.)

If a man sowed from a basket hanging from his neck, he might sow with his right and left hand in alternation. If he used a sowing cloth or apron, he would cast with one hand only and only to one side as he went up or down the furrow. Once the rhythm that determined how many handfuls of seed would be matched to the number of steps needed to cover the ground was established, it remained constant for the whole field. However, a skilled worker might be asked to sow more thinly or thickly in different parts of the field, which might be drier or damper in one place than another. He did this not by changing the rhythm, but by taking a little larger or smaller handful of grain.

—Deirdre Larkin

Sources:
Hartley, Dorothy. Lost Country Life. New York: Pantheon Books, 1979.

Henisch, Bridget Ann. The Medieval Calendar Year. University Park, PA: The Pennsylvania State University Press, 1999.

Pérez-Higuera, Teresa. Medieval Calendars. London: Weidenfeld & Nicholson, 1997.

Husband, Timothy B. The Art of Illumination. New York: The Metropolitan Museum of Art, 2008.

Above, left: Volunteer gardener Nuala Outes befriending a mantis in Bonnefont Garden last summer; right: one of three adult mantises seen recently on the asters now blooming in Cuxa garden.

The European praying mantis is so named because of the manner in which it raises and extends its grasping forelegs before seizing its prey, suggesting an attitude of prayer. This omnivorous species was not among the beneficial insects released in the gardens this summer as part of our biological pest control program, although several mantises already inhabited Trie and Bonnefont gardens. However, the mantis population does seem to be on the rise, and no less than three of the insect predators were recently spied in Cuxa garden on a windy day, clinging to a single planting of ‘Hella Lacy,’ a cultivated form of the native New York aster now blooming along the roadsides.

The sexual cannibalism for which the mantis is notorious seems to be more common in captivity; it is less frequently and readily observed by entomologists in the field and is the subject of scholarly debate. Autumn is the mating season for praying mantises in our climate, although we haven’t observed any unions. The compound eyes and binocular vision over a wide field—characteristic of mantises—make them at least as aware of us as we are of them, and they clearly register their consciousness of our presence when we encounter them in the gardens.

—Deirdre Larkin

Above, from left to right: Hop bines grown in Bonnefont Cloister garden send out new shoots in March, reaching the roofline by the end of May and dying back to the ground in late autumn; a hop bine bearing female flowers, called cones, adorns the abacus of a column from Saint-Guilhem Cloister; detail of a bine bearing a male flower.

Hop (Humulus lupulus) has been used as a vegetable (according to the Roman natural historian Pliny, the young shoots of the plant were eaten), as both fodder and bedding for cattle, as a dye, and, like its close relative hemp (Cannabis sativa), as a fiber plant. It also appears as a medicament in medieval and Renaissance herbals. The fifteenth-century Herbarius Latinus recommends hops for purifying the blood, opening obstructions of the spleen, easing fever, and cutting both headache and jaundice. However, the most important economic use of hops in the Middle Ages and at the present writing is in brewing beer. Read more »

Turmeric (Curcuma longa), a native of India, flowering in the arcade of Bonnefont Cloister. Turmeric and other tender exotics in the collection are grown in pots.

The plant collection at The Cloisters includes a number of exotic species that would not have been grown in medieval European gardens, but whose dried roots, seeds, bark, or other parts were imported for use in food and medicine. Read more »

Above, from left to right: Calendar page for September from the Belles Heures of Jean de France, Duc de Berry, 1405–1408/1409. Pol, Jean, and Herman de Limbourg (Franco-Netherlandish, active in France, by 1399–1416). French; Made in Paris. The Metropolitan Museum of Art, New York, The Cloisters Collection, 1954 (54.1.1); detail of the activity for the month; detail of the zodiacal symbol Libra. See the Collection Database to learn more about this work of art.

Images of peasants sowing, reaping, threshing, winnowing, and storing wheat in the appropriate months dominate the medieval calendar tradition—the only agricultural product that rivals wheat’s importance in the cycle of the year is the wine grape, Vitis vinifera. (For more on wine grapes and wine in the Middle Ages, see “Grapevines at The Cloisters,” March 13.). Read more »