Category Archives: Early Modern

The Recipe Collection of the Last Medici Princess

By Ashley Buchanan

Two summers ago in the state archive of Florence I discovered, filed under the heading of “miscellaneous Medici,” a simple sleeve which held a collection of over 200 recipes that belonged to the last Medici Princess, Anna Maria Luisa de’ Medici (1667-1743). Born in 1667 in Florence, Anna Maria Luisa was the only daughter and second child of Cosimo III de Medici, Grand Duke of Tuscany, and Marguerite Louise d’Orléans. In 1691, she was married to Johann Wilhelm II von der Pfalz (1658-1716), Elector Palatine. She lived in Düsseldorf, her husband’s capital, until his death in 1716. A year later Anna Maria Luisa returned to her native Florence. During her twenty-six year absence neither of her brothers, Ferdinando or Gian Gastone, produced a Medici heir. With the death of her father and both of her brothers, Anna Maria Luisa became the last Medici.

Antonio Franchi [Public domain], via Wikimedia Commons
Electress Anna Maria Luisa de’ Medici by Antonio Franchi [Public domain], via Wikimedia Commons
Anna Maria Luisa’s collection of recipes covered topics as diverse as rare paint colors, desserts, fever waters, concoctions to control epilepsy and lung inflammation, and even forms of lapidary medicine. One rather strange recipe to control infant convulsions or a periodic fever (terzana) detailed how to make a powder from the precipitation of a pulverized skull of a man who died violently but was never buried, oriental pearls, red and white coral, yellow amber, and peony roots and seeds. Another simply prescribed female rhino blood for strokes and general blood flow, and yet another recipe recommended the vaginal insertion of St. Ignatius beans to “lower the monster of women.”[1]

Intrigued at what I had uncovered, I read on. I found that many of the recipes were straightforward directions for combining listed ingredients, like the infant convulsion powder, while others incorporated more complex alchemical techniques such as steeping, pulverizing, fermentation, and distillation. One of the recipes for fever water (acqua da febbre) called for the creation of a poisonous plant tincture and distillation of sulfur. The recipe then instructed to mix one ounce of each with Capraggine water (made from a European shrub) and leave it sealed to ferment in the sun for two days.

Pieces of folded paper and letters of correspondence grouped many of the recipes within the collection, making a few distinct categories apparent—techniques to create rare or secret paint colors and dye marble, the whitening of silks and lace, culinary recipes, and medicinal recipes and therapeutics. The sequential and identical page numbers penciled in at the top of every page indicated that these categories were the product of later archivists.

In addition to recipes for fever water, perfumes, and ointments, directions for applying balsams, and therapeutics for epilepsy and pleurisy (lung pain or inflammation), Anna Maria Luisa’s collection also included a lengthy and detailed Portuguese inventory of raw medicinal materials. This inventory not only listed materia medica, like roots and seeds from the Kingdom of Manica, beans from Manila, and “bread” from Timor, it also detailed the uses and virtues of each. Two pages, one written in Portuguese the other in Italian, were dedicated to the uses and virtues of Pietre Cordiali, or Goa Stones. The unknown author of the inventory explained that these stones, created by the lay Jesuit Gaspar Antonio, were the best heart medicines he had ever found, but could also be used to combat fevers, animal venom, poisons, and even kidney stones.

(Metmuseum.org), via Wikimedia Commons
Late 17th Century/Early 18th Century Goa Stone and container, Metropolitan Museum of Art (Metmuseum.org), via Wikimedia Commons

After reading through her collection, it was clear that Anna Maria Luisa collected recipes from her family’s ducal pharmacy (some of the recipes credit the Medici fonderia or are stamped with the Medici crest), received and exchanged recipes via courtly epistolary networks, and gathered exotic raw medicinal materials through Italian and Portuguese trade networks and Jesuit missionaries. As I read through the inventories of raw materials, it became apparent that Anna Maria Luisa’s collection was not only the product of European courtly customs, but was also connected to exploration, colonial expansion, and global exchanges through trade and missionary commerce, all of which facilitated the movement of people, things, and knowledge. 

Anna Maria Luisa’s recipes have become the foundation of my dissertation, which I have just begun researching. I look forward to sharing my findings as I search for what motivated Anna Maria Luisa to collect recipes, who (if anyone) she exchanged recipes with, and how she learned of the exotic raw materials she collected. On a larger scale, I hope this project offers the opportunity to study how people or groups outside institutional medicine contributed to the creation, dissemination, and legitimization of emerging scientific and medicinal knowledge. In this case, how did a Medici princess, courtly scientific patronage, Italian and Portuguese traders, Jesuit missionaries, and indigenous populations contributed to the discourse of early modern medicine through recipes?


[1] The rhino blood, presumably from Africa–“Dos Sangue d Abbada, Serve este sangue para cursos, e fluxos de sangue.” And the St. Ignatius beans from the Philippines–“Para fave (fazer) abaixar o menstro das molheres”

 

The Origins of Haggis: A Burns Day Post

Chris Hilton

Recent historical work casts doubt on the provenance of Scotland’s national dish, as reported on the BBC website on Monday 3rd August 2009. Historian Catherine Brown has located a reference to haggis in Gervase Markham’s 1615 work The English Hus-Wife, which predates Burns’ celebration of the dish by more than a century and a half (and is, of course, held in the Wellcome Library).

The hunt is on, then, for more seventeenth-century references to haggis, to prove or disprove its Scots origins. The Wellcome Library’s launch of a digitisation programme makes available the contents of seventy recipe books from this period, indexed down to individual recipes and available for remote study via the internet. Already one haggis recipe is visible to the public, in an early seventeenth-century volume held as MS.635. In a faded but perfectly legible hand, the author instructs one in the art of making a haggis:

Take a calves chaldron [entrails] and parboyle it; when it is cold mince it fine with a pound of beefe suet & penny loafe grated, some Rosemary, tyme, Winter Savory & Penny royall of all a small handful, a little cloves, mace, nutmeg, & Cinamon, a quarter of a pound of currants, a little suger, a little salt, a little Rosewater all these mixt together well with 6 yolkes of Eggs boyle it in a sheepes paunch and so boyle it.

Does this help to settle the argument? Not quite: the snag is that we do not know who wrote MS.635 or where. This sounds like sitting on the fence, or maybe on Hadrian’s Wall: but all we can do is invite readers in to the Library or onto our website, to view the manuscript, try to work out its origins, and join in the argument.

This post was originally published on the wonderful Wellcome Library blog in 2009. Thank you to Chris Hilton who has very kindly allowed us to edit (slightly) and post this for Robert Burns Day!

A Bag of Worms: Treating the Sick Child in Early Modern England, 1580-1720

By Hannah Newton

Parents today are all too familiar with the problem of worms in children. Tiny, threadlike creatures, they cause terrible itching. How did parents in the past respond to this common childhood complaint? In the following paragraphs, I use early modern collections of medical recipes, doctors’ casebooks, and medical treatises, to find some answers.

L0016479: Karl Asmund Rudolphi, ‘Entozoorum sive vermium intestinalium histor’: courtesy of the Wellcome Library, London. 

Worms were defined as ‘Annimals generated in the body, variously hurting the Operations of the Body’.[1] Growing out of rotting food in the stomach, these creatures were ‘deservedly reckoned among those Diseases which frequently afflict Infants and Children, seldom…troubling people of Years’.[2] The reason, according to the physician John Pechey, was that ‘Children eat greedily, and are delighted with…sweet things’, such as summer fruits and candied cherries, foods which easily putrefy and ‘nourissheth and fedeth’ the worms.[3] Children’s bodies provided worms with the ideal conditions to grow, because they were thought to be more moist and warm than adults, qualities which promoted putrefaction.[4]

The symptoms of worms were well known. ‘Worms are known to be in a Body’, stated Daniel Sennert in 1664, ‘when there is much spittle and a stinking breath, troublesom sleep, gnashing of teeth, crying and bawling’.[5] If the infestation continued over a long period, the patient became emaciated, as Walter Harris observed in his casebook: his thirteen-year-old patient ‘was much liker a Skeleton than a live Boy: His Face was like that of one raised from the Grave, his Eyes hollow; his Nose sharp, and his bones only covered with skin’. The child’s ‘ratling joynts’ could scarcely ‘carry him from one end of the room to another with the swiftness of a Snail’, lamented Harris.[6]

A child’s drawing: MS 1796 (From a collection of cookery and medical recipes written by two unidentified compilers. c.1685-c.1725), f.125v. Image courtesy of the Wellcome Library, London.

How were children treated? ‘A special regard’, declared John Pechey in 1697, ‘is to be had to the Methods and Medicines, for Children by reason of the weakness of their bodies, cannot undergo severe methods or strong Medicines’.[7] Instead of using the usual remedies of the day – vomits, purges, and bloodletting – children were to be treated with milder medicines, such as ointments and suppositories.

Medical texts and manuscript collections of remedies are replete with recipes to remove worms. In 1664, the doctor ‘J.S.’ prescribed suppositories made of honey, by which ‘the Worms [are] drawn by sweetnesse, [to] the lower parts of the Guts’, where they could be voided by natural defecation.[8] Like children, worms loved sweet things, and could be tempted out of the body this way.

Wellcome Library, MS 1340 (Katherine Jones, Collection of medical receipts, c. 1675-1710), f.87v. Image courtesy of the Wellcome Library, London.

Other, more bizarre treatments were recommended. In the late 1600s, Lady Mary Dacres suggested the following ‘rare thing for Wormes in…children’: ‘Tak[e] five live earth worms…sew them up in a piece of muslin, and lay them upon the navill’.[9] The London gentlewoman Katherine Jones suggested a similar remedy: she instructed, ‘Take Earth worms’, and put them ‘in a linnen bag, and bind the bag to the navel of the Child all night’.[10] It is not clear how these treatments were thought to work, but it is possible that people believed there existed a sympathy between similar creatures, so that when the earthworms died, so too did the worms in the child’s body.

Whilst early modern medicines might seem odd to modern eyes, it is clear that doctors were motivated by compassion. Francis Glisson noted in 1651 that he wished to make his remedies ‘grateful & pleasing to the sick Child’.[11] Clearly, children were regarded as different from adults, and in need of special medical treatment.

Occasionally children’s own thoughts leave a trace in the sources. In 1650, the Essex clergyman Ralph Josselin recorded in his diary the words of his eight-year-old daughter Mary, who was suffering from worms: she pointed to her tummy, and cried, ‘poore I poore I’. Five days later Mary died. [12]

Dr Hannah Newton is Wellcome Trust Fellow at the University of Cambridge, and the author of The Sick Child in Early Modern England, 1580-1720 (OUP, 2o12). Her current research project is about recovery from illness in the early modern period.


[1] J.S., Paidon nosemata; or childrens diseases both outward and inward (London, 1664), 167.

[2] Franciscus Sylvius, Dr. Franciscus de le Boe Sylvius of childrens diseases…also a treatise of the rickets (London, 1682), 127.

[3] John Pechey, A general treatise of the diseases of infants and children (London, 1697), 119. Thomas Phaer, ‘“The Booke of Children: The Regiment of Life by Edward Allde” (London, 1596, first publ. 1544)’, in John Ruhrah (ed.), Pediatrics of the Past (New York, 1925), 157-95, at 182.

[4] Nicholas Culpeper, Culpepers directory for midwives: or, a guide for women . . . the diseases and symptoms in children (1662), 239.

[5] Daniel Sennert, Practical physick the fourth book in 3 parts: section 2: of diseases and symptoms in children (London, 1664), 259.

[6] Walter Harris, An exact enquiry into, and cure of the acute diseases of infants, trans. William Cockburn (London, 1693), 129.

[7] Pechey, A general treatise, 15.

[8] J.S. Paidon nosemata, 172-3.

[9] British Library, Additional MS 56248 (Lady Mary Dacres, ‘Recipe Book…for cookery and domestic medicine, 1666-96’), 59v.

[10] Wellcome Library, MS 1340 (Katherine Jones, Collection of medical receipts, c. 1675-1710) 87v.

[11] Francis Glisson et al, A treatise of the rickets being a diseas common to children, trans. Philip Armin (London, 1651), 344.

[12] Ralph Josselin, The Diary of Ralph Josselin 16161683, ed. Alan Macfarlane (Oxford, 1991), 201

Chocolate in Seventeenth-Century England, Part II

In The Queen-Like Closet (1670), Hannah Woolley publishes a second recipe, “To make Chaculato,” that is radically different from her earlier one for chocolate in The Ladies Directory (1662) and from those coming from Spain and the New World.[1] The reconfiguration, I think, indicates the development of English trade systems and colonial ventures in America. This second recipe, much more fully than her first one, amalgamates the local with the global, the English with the Continental, and the European with the New World. It thus modifies the entire recipe for the changing English tastes:

To make Chaculato

Take half a pint of Clarret Wine, boil it a little, then scrape some Chaculato very fine and put into it, and the Yokes of two Eggs, stir them well together over a slow Fire till it be thick, and sweeten it with Sugar according in your taste. (QLC 104)

For this adapted New World drink, Woolley’s recipe begins with French claret wine, into which she grates the American chocolate, adds local English egg yolks, and then sweetens the mixture with Caribbean sugar. Beginning in the sixteenth century, England imported a particular red wine from Bordeaux that the English called claret. In the seventeenth century, however, a new tax law against the importation of French wine had made claret more rarified and expensive, and therefore more desirable.[2] Woolley’s use of this wine in particular indicates that her imagined readership would have the financial means to purchase this preferred beverage, especially as they would also be purchasing the rare ingredient of chocolate.

As in her first recipe, Woolley’s directions call for grating the chocolate, indicating she likely used a hardened chocolate paste already processed in Jamaica. The process consisted of fermenting cacao seeds, roasting and crushing the shells and beans with a roller, and finally winnowing them for separation.[3] The cacao beans or nibs were then ground in a mill and made into a paste, and, according to Willliam Hughes’s The American Phystian (1672), shaped into “Lumps, Rowls, Cakes, Balls, Lozanges, &c.” This form of preservation was important for it allowed the chocolate to be kept for upwards of a year, thus facilitating easy shipment to England.[4] Furthermore, as with the increased availability of sugar through the colonial practices of the British navy, chocolate also became more readily attainable in England after Cromwell’s forces had defeated the Spanish in 1655 in Jamaica and took over the cacao plantations, where the chocolate was processed.[5]

If in her first recipe the addition of eggs to the Spanish recipe makes chocolate more appealing for the English sensibility, Woolley’s second recipe fully naturalizes chocolate into a specifically English context, essentially making it an ingredient of an already established English drink. Using wine rather than water or milk as the base liquid for her “chaculato” marks the difference in Woolley’s recipe. In essence, Woolley is taking a familiar English recipe for a posset (a hot curdled wine or ale drink) and modifying it with the addition of the foreign ingredient, chocolate. Perhaps Woolley’s choice to put the chocolate into a posset is due to the fact that, as Kate Colquhoun explains: “Hot drinks, apart from possets, were a whole new experience.”[6] Her recipe does fit into the category of hot drinks, as Woolley includes in the following pages three traditional recipes for hot possets, each primarily consisting of the same basic ingredients as her one for chocolate: eggs, sugar, and wine (QLC 106–07). Hence, Woolley’s “To make Chaculato” reveals a chemical process of fusing exotic products into domestic ingredients to make an English drink, and, by application, the cultural assimilation of American substances into the native English body.

Though English recipes had for centuries been incorporating and naturalizing foreign commodities (cinnamon, nutmeg, and saffron, for example), the process and significance of Woolley’s chocolate recipe breaks markedly with this culinary history, specifically because of the rising English colonial engagement with the New World. The fundamental difference is that the English in this context are a colonizing body politic, already engaged in the practice of absorbing some foreign other into the self. The drinking of chocolate mixed into an English posset is the physical, domestic manifestation of colonization that was occurring across the ocean. Further, as the English were expanding imperial dominion over both the environments and bodies that produced chocolate (and sugar) in the seventeenth century, recipes like Woolley’s served not just to incorporate but also to “preserve” English bodies with American materials and ingredients; both health and taste were increasingly modified through colonial activities enacted in the home by women.


[1] This post is an excerpt from Amy L. Tigner, “Preserving Nature in Hannah Woolley’s The Queen-Like Closet; or Rich Cabinet” ” in Ecofeminist Approaches to Early Modernity, edited by Jennifer Munroe and Rebecca Laroche (Palgrave, 2011), p. 129-49. Hannah Woolley, The Queen-Like Closet; or Rich Cabinet (London: R. Lowndes, 1670); ———, The Ladies Directory  (London: T. M. for Peter Dring, 1662).

[2] Thomas Pellechia, The 8,000 Year-Old Story of the Wine Trade  (New York: Thunder’s Mouth Press, 2006), 70, 119-20.

[3] Penelope Jephson’s manuscript cookbook dated from 1671, (V.a. 396) at the Folger library, contains the recipe, “To make chocolato” that unlike Woolley’s recipe uses cacao nuts in their raw form and gives instructions as to how to process it into a useable paste form.

[4] John A. West, “A Brief History and Botany of Cacao,” in Chocolate: Food of the Gods, ed. Ales Szogyi (Burnham: Greenwood Press, 1997), 109. William Hughes, The American physitian  (London: J.C. for William Crook, 1672), 116-7.

[5] Sophie and Michael Coe Coe, The True History of Chocolate  (London: Thames and Hudson, 1996), 167.

[6] Kate Colquhoun, Taste: the Story of Britain Through Its cooking  (New York: Bloomsbury, 2007), 146.