Category Archives: Manuscripts

Tales from the Archives: Testing Drugs and Trying Cures Workshop Summary

In September 2016, The Recipes Project celebrated its fourth birthday. We now have over 500 posts in our archives and over 120 pages for readers to sift through. That’s a lot of material! (And thank you so much to our contributors for sharing such a wealth of knowledge on recipes.) But with so much material on the site, it’s easy for earlier pieces to be forgotten. So, the editors have decided that, every now and then, we’ll pull something out of the archives to share with our readers anew.

Over the next few weeks, The Recipes Project will feature a selection of case studies from the current issue of the Bulletin of the History of Medicine on “‘Testing Drugs and Trying Cures”. This special issue grew out of a 2014 workshop held at Max Planck Institute for the History of Science in Berlin. We were very lucky to have two then graduate students Ashley Buchanan and Tillman Taape, join us for and grateful that they took the time to pen the post below. It seems fitting to begin this month on testing drugs and trying cures with a revisit to their post. Elaine (editor).


By Ashley Buchanan and Tillman Taape

What did it mean to test a drug or try a cure in the early modern world? This was the central question for a group of scholars who gathered for a workshop at Max Planck Institute for the History of Science in Berlin, Germany.  Since recipes emerged as one of the key themes throughout the workshop, and because the conference’s location in Berlin made it difficult for scholars outside of Europe to attend, we thought we might share a brief summary of the “Testing Drugs and Trying Cures” papers, in the hopes that we could bring the workshop’s key ideas and discussions to a larger audience.  What emerged from an exhilarating two days of discussion and debate was the conclusion that historians of science and medicine should not privilege experiment and experimentation as fixed categories, but should understand the multiple ways in which physicians, apothecaries, artisans, institutions, and individuals in the early modern world tested, tried, investigated, experienced, modified, observed, and measured medicinal remedies and materiae medicae.

As written forms of medical and pharmaceutical knowledge and practice, recipes played an important part in the testing of drugs and cures, and our discussion raised larger questions surrounding the nature and purpose of an early modern recipe.

A miniature depicting the Schola Medica Salernitana from a copy of Avicenna’s Canons.  From Wikimedia Commons.

Michael McVaugh’s paper opened the discussion by exploring how medieval physicians went about testing drugs. Learned doctors in the Middle Ages might appear helplessly hidebound, and inclined to follow ancient authorities over experimentation. In contrast, McVaugh showed how a group of Montpellier physicians in the fourteenth century established something of an experimental program. Medieval physicians, however, were not testing to find a cure, but to determine the quality, strength, and effectiveness of a drug as it pertained to a particular person’s complexion. McVaugh underscored an important difference in the purpose of medieval drug testing. Physicians tested not for universal effectiveness, but to determine the quality of a drug – was it hot, cold, moist, or dry.

Title page of the Academy’s Observations sur les eaux minérales (1675). From

Although it became clear in our roundtable discussion that we should be wary of labeling such practices as obvious precursors to the experimental philosophies of the Scientific Revolution, many of the papers showed that the importance of specific tests resonated throughout the early modern period. Evan Ragland’s paper, for example, traced the use of the phrase periculum facere (‘to make a trial’) in physicians’ writings on medicine, anatomy and chemistry. Similarly, Michael Bycroft showed that French physicians and chemical experts of the Académie des Sciences became increasingly interested in the exact composition of mineral waters. Contrived tests such as color indicators or the analysis of residues after evaporation increasingly became the touchstone of proper inquiry.

McVaugh, Ragland, and Bycroft’s papers all underscored the need to understand the specific nature and purpose of testing in each historical context. Continuing to emphasize the importance of historical context, Francesco Paulo de Ceglia’s paper showed just how different the purpose of testing could be in the context of seventeenth century blood miracles in the Kingdom of Naples. Catholics tested the liquefaction of the blood of their patron saint to explore the limits of nature. By discovering nature’s limits, you could then determine what was truly miraculous. Protestants, on the other hand, tested various materials and recipes to recreate the liquefaction of blood to cast doubt on the alleged miracle.

Reliquary containing a glass ampoule of San Gennaro’s blood. From La Repubblica.

In the context of testing, drugs and cures are often under scrutiny in the form of recipes detailing their production and administration. While recipes emerged from many of the papers as very important forms of knowledge, it proved virtually impossible to define exactly what a recipe was. Recipes can be very short or very detailed, ranging from a mere list of ingredients to careful step-by-step instructions. If there is one thing recipes have in common, it is the need for testing, trying, modifying and adapting to different conditions. While constructing an all-encompassing definition of a recipe proved futile, all agreed that it was fruitful to understand recipes as an important genre in early modern science and medicine.


For her investigation on the testing practices of Venetian apothecaries, Valentina Pugliano emphasized the difference between experiment and experience. Venetian apothecaries were less concerned with testing drugs (in a traditional sense) than they were with the experience or truthfulness of their ingredients. Testing by inspection, smell and taste was also important in this pharmaceutical context, to ensure that the ingredients were what the merchant had promised them to be, and not a cheap substitute with inferior properties. For Pugliano’s apothecaries, the important issue that required testing was the authenticity of the ingredients rather than the efficacy of the finished product; after all, most preparations had proved their worth since antiquity. Like McVaugh, Pugliano questioned traditional “Baconian” understandings of what it meant to experiment and test and argued for more nuanced notions of testing and trying, which included observing, measuring, evaluating, and experiencing.

Title page of Johannes Christophorus Homann’s Dissertatio inauguralis medica de medicinae cum geosophia nexu quam auspice deo prpitio (Hala Madgeburica, Hendelius, 1725). From

With early modern Europeans’ increasing forays into the New World, however, more and more materiae medicae were found which were absent from ancient medical writings. Pliny and Dioscorides were silent on such substances as guaiacum wood, Peruvian bark or New World balsam, so their medicinal properties had to be newly investigated. Antonio Barrera-Osorio and Samir Boumediene’s papers added America, or the New World, into the discussion. Both emphasized the role of new drugs and materia medica in the rise of European experimental practices. New drugs and new medicinal recipes required new ways of testing.

Antonio Barrera-Osorio’s paper argued for an empirical culture in the Spanish empire, which was well suited to respond to these challenges. He showed how his protagonists gathered information about New World remedies from natives or travellers and experimented with ways of preparing them. Some of these drugs and recipes were deemed so important for the economy and health of the empire that the Spanish crown ordered tests in hospitals all over Castile. Samir Boumediene’s paper elaborated on the issue of making workable recipes for newly discovered drugs. Once more, taste and smell were important assays, but drugs such as guaiacum and Peruvian bark were also tested on a larger scale. Dispensing them to the poor inmates of charitable hospitals (as happened in France and Germany) helped to determine their effect, and to establish recipes, which indicated how to adjust the treatment in individual cases.

Andreas Cleyer, Specimen Medicinae Sinicae (Frankfurt, 1682). From

Gianna Pomata and Marta Hanson’s paper showed how recipes also functioned as vehicles of knowledge between different cultures. Recipes, as either formula or prescription, were both found in European and Chinese medical cultures. According to Pomata and Hanson, it was the familiar genre of the recipe that facilitated the transmission of Chinese pharmacology to Europe in the second half of the seventeenth century. Similarly, Carla Nappi argued that the Manchu medicinal recipes of the Qing court were spaces of encounter and medical translation in the early modern world. Pomata, Hanson, and Nappi demonstrated how the recipe served as the common ground between European and Chinese medicine and made the translation of Chinese pulse medicine and the transmission of Chinese materia medica possible in the seventeenth and eighteenth centuries.

Although recipes are difficult to characterize as a genre, it is clear that they are fascinating objects of historical study. More often than not, they are fluid rather than fixed forms of knowledge, requiring adaptation at every turn. They bring together ingredients, practices and often practitioners from all over the world, and themselves have a tendency to aggregate into larger collections. As written manifestations of gestures and processes, they play an important part in testing, assessing and modifying drugs and cures.

Strawberries: Delicious and Devotional

By Sarah Peters Kernan

While looking through the Newberry Library’s extraordinary collection of medieval books of hours, I was surprised to see how frequently strawberries dotted the marginal illuminations. The berries usually appear alongside colorful flowers; while obviously decorative, I began to wonder why this food was so prolific in imagery, yet relatively more obscure in contemporary recipes.

Newberry Library, Chicago, IL, Case MS 43 fol. 27r
Photo by Sarah Kernan

Books of hours are books for Christians that provide prayers and devotions, particularly the Hours of the Virgin. The Hours of the Virgin are an abbreviated form of the Liturgy of the Hours, also dedicated to the Virgin Mary. In the fourteenth and fifteenth centuries, these books were enormously popular. Scribes created copies for readers of varying socioeconomic levels, and the most expensive books of hours were lavishly illuminated. Containing colorful images and frequent goldleaf, these manuscripts allow us to see the beautiful, opulent life of the wealthiest nobles and royals in the late Middle Ages. The images can be a feast of information for scholars, incorporating medieval clothing, table settings, and room décor with familiar Biblical imagery. Although I set out trying to locate images of food and dining in books of hours, strawberries kept attracting my attention. Whether French or Flemish, fourteenth- or fifteenth-century, and moderately or lavishly decorated, it seemed as though strawberries were everywhere.

Newberry Library, Chicago, IL, Case MS 43 fol. 104r
Photo by Sarah Kernan

Strawberries were undoubtedly consumed in medieval Europe. Fruit sellers sold the berries on the street, having advertised them with musical cries. The Parisian street cries for fresh strawberries lived on in an anonymous thirteenth-century (c. 1280) French motet; you can listen for “frese nouvele” sung in conjunction with other sounds of Parisian life. Strawberries appear in household records of the aristocracy and royalty. England’s King Henry VII not only received these fruits as gifts in 1506, but his gardener at Greenwich cultivated them. Entries in the records of Anne Stafford, dowager Duchess of Buckingham, reveal her purchase of the berries throughout the summer of 1465.[1] The fruit also occasionally appears in contemporary menus; the French Livre fort excellent de Cuysine (1555) lists strawberries in a course served alongside items like almonds, a Flemish cake, and white jelly.[2]

Despite these references to strawberries in a variety of texts, the fruit appears infrequently in medieval recipes. French recipes, to my knowledge, exclude this ingredient. Only a few medieval English recipes include strawberries. Some include little instruction, such as:

“Freseyes. Streberyen igrounden wyþ milke of alemauns, flour of rys oþur amydon, gret vlehs, poudre of kanele & sucre ; þe colur red, & streberien istreyed abouen.”[3]

Other recipes include more informative details:

“Strawberye.—Take Strawberys, & waysshe hem in tyme of ȝere in gode red wyne ; þan strayne þorwe a cloþe, & do hem in a potte with gode Almaunde mylke, a-lay it with Amyndoun oþer with þe flower of Rys, & make it chargeaunt and lat it boyle, and do þer-in Roysons of coraunce, Safroun, Pepir, Sugre grete plente, pouder Gyngere, Canel, Galyngale ; poynte it with Vynegre, &a lytil whyte grece put þer-to ; colure it with Alkenade, & droppe it a-bowte, plante it with þe graynys of Pome-garnad, & serue it forth.[4]

Still other recipes, such as one for darioles, a type of custard-filled pie or tart, invite the cook to include strawberries alongside dates and other spices, only “if it be in time of yere.”[5] While strawberries were obviously a known, accessible, and popular summer berry, they appeared relatively infrequently in contemporary recipes.

The Christ Child holds a basket filled with strawberries.
Newberry Library, Chicago, IL, Case MS 50.5 fol. 135r
Photo by Sarah Kernan

Why, then, do these berries appear so frequently in the religious imagery of books of hours given their proportionately few occurrences in recipes? I conjecture two main reasons. First, the number of recipes including strawberries is likely quite low because the fruit was probably most often served fresh and whole, rather than in prepared dishes, as mentioned above in the course of a French meal. After all, how many strawberries do you manage to carry into your kitchen after a harvest in your strawberry patch or a U-Pick farm? Freshly picked strawberries are quite easy to consume in embarrassingly large quantities, no cooking required!

Newberry Library, Chicago, IL, Case MS 47 fol. 87v
Photo by Sarah Kernan

Second, strawberries were rife with symbolism in medieval Christian iconography. Depending upon the context, as well as the viewer/reader’s subjectivity, the red berries could represent drops Christ’s blood, while its trifoliate leaves were suggestive of the Holy Trinity.[6] Or when paired with flowers, as strawberries typically are in horae marginalia, they represented righteousness. The fruit was also associated with the Virgin Mary.[7] I have selected a variety of personal images from my research in the Newberry Library’s books of hours, each illustrating at least one of these interpretations of strawberry iconography.

Strawberries were likely depicted in these devotional margins because they were so popular. The little fruit did not require the preparations which burdened other victuals. A noble reader, especially, would instantly recognize the berry not only as a delicious fruit so easily eaten out-of-hand, but also one symbolizing Christ’s suffering, the Holy Trinity, and the dedicatee of Books of Hours, the Virgin Mary. What a great amount of work for such a tiny fruit.


[1] Christopher Woolgar, The Culture of Food in England 1200–1500 (Yale University Press, 2016), 109.

[2] Ken Albala, and Timothy Tomasik, eds., The Most Excellent Book of Cookery: An Edition and Translation of the Sixteenth-Century Livre fort excellent de Cuysine (Prospect Books, 2014), 241.

[3] Constance Hieatt, and Sharon Butler, eds., Curye on Inglysch: English Culinary Manuscripts of the Fourteenth Century (Including the Forme of Cury) (Early English Text Society, 1985), 46.

[4] Thomas Austin, ed., Two Fifteenth-Century Cookery-Books (Early English Text Society, 1888), 29.

[5] Ibid., 75.

[5] Celia Fisher, Flowers in Medieval Manuscripts (Toronto: University of Toronto Press, 2004), 24; and Celia Fisher, “Flowers and Plants, the Living Iconography,” in The Routledge Companion to Medieval Iconography, ed. Colum Hourihane (Routledge, 2016), 460–1.

[6] Melitta Weiss Adamson, Food in Medieval Times (Greenwood, 2004), 22.

Teaching Chocolate from the Bean to Drink

By Amy L. Tigner

Making chocolate from bean to bar has become fashionable both in cottage industries, such as the delightful husband and wife shop, El Buen Cacaco, in Idyllwild, California that creates a wickedly hot Ghost Chocolate Bar made with bhut jolokia (aka ghost chili). In 2016, Carol Wiley listed 183 bean to bar chocolatiers on her website, but I would imagine there are even more artisanal chocolate businesses popping up every day.

Making chocolate in the classroom from “bean to drink” also seems to be gaining traction, as least in the early modern recipe world. Amanda Herbert posted her experiments with “teaching with chocolate tasting” which you can read here and John Kuhn and Marissa Nicosia talk about theirs here.

For my own part, I have been interested for several years in the historical aspects of chocolate as it made its way across the Atlantic, and in earlier blog posts, I have written about Hannah Woolley’s mid-seventeenth-century chocolate recipes in her printed cookbooks here and here . The most interesting recipe that I have come across is in the cookbook manuscript by Lady Ann Fanshawe (Wellcome MS 7113), who lived in Madrid in the 1660s as her husband was the English Ambassador to Spain. The recipe, dated 1665, is especially intriguing first because Fanshawe attached a drawing of a “chocelary potte” and a whisk or molinillo and secondly because it is entirely scratched out with large loops. One of my graduate students did quite a bit of transcription magic and was able to recover some of the recipe underneath and ever since that point, I had wanted to try to make the recipe.

Last fall I had the opportunity when I was teaching a senior seminar and graduate seminar on “Early Modern Women’s Writing and Literary Practice.” The class was designed to incorporate as many material practices as possible as we were transcribing women’s letters and recipes from the seventeenth century. Early in the semester we had made ink, as I describe in this blog, but I really wanted to try to make chocolate from the bean, as Fanshawe had done. But because there were still some lacunae in the Fanshawe recipe I thought I had better consult one of her contemporaries, Penelope Jepson, who also has a chocolate recipe in her manuscript cookbook (Folger V.a. 396).

To make chocolato

Take a pound of the cacao nuts finely beaten or searsed, half a pound of hard sugar finely beaten or searsed, an ounce of cynamon, half an ounce of nutmeg, half an ounce aniseede, half a dram of long pepper, as much of Jamaica pepper. Beat and searse all those spices, then put in two stickes of vanillas beaten and searsed (two drachms of Achiote beaten and searsed) with ambergrise as you like to taste. When all those are pounded and well mixt, roast them in an earthen pan till they are as hot as you can endure with finger in it. Keep it well stirred that it burn not then put it into a mortar and beat it very fast till it begin to oile, so as it will work like paste, then make into paste.

As class time was limited, I did most of the preparation beforehand and was struck by how much labor was involved, especially peeling away the outer shell of the cacao after it is roasted. About 2 months in advance, I researched fair trade beans and bought them from Santa Barbara Chocolate.  Jepson’s recipe has quite a few spices, most of which are familiar, except perhaps the achiote and the ambergris. I was able to locate the achiote in a Fiesta Supermercado, which are fairly common in Texas, but I left out the ambergris, which is incredible expensive, since it is used in perfume, and a little bit gross, as it is a secretion from the bile duct of sperm whales. I also bought a traditional Mexican molinillo and chocolate pot, which looked quite amazingly similar to Ann Fanshawe’s drawing.

To facilitate easy recipe assembly, I pre-ground all the spices and the chocolate separately (and I cheated by using a spice grinder). On the day of the class, students combined the various ingredients to make the chocolate mix, and then one student rolled the molinillo in the ceramic chocolate between their hands as another student poured in boiling water.

Though Fanshawe’s recipe specifies china cups, students brought their favorite coffee mug from which to drink their chocolate. Students were surprised by the grainy texture, the bitter taste, and its wateriness, but they tended to like the spicy flavor (perhaps because we are in Texas and Mexican spices are ubiquitous here). We discussed how industrialization and global trade has influenced and changed our taste in the last 400 years. In the words of one student, “I really enjoyed the smell of the cocoa beans and the drink itself, but it was difficult to believe that there was half a pound of sugar in it. Like we mentioned in class, people really like sugar.”

Amy L. Tigner teaches in the English Department at the University of Texas, Arlington.

Recipes in the archives of the early Royal Society

By Sietske Fransen

‘What is a recipe?’ was the simple opening question asked by the organizers of the virtual conversation hosted by The Recipes Project. This month-long online discussion has made me look at the archives of the Royal Society with different eyes.

During my weekly visits to the Royal Society Archives in London I am usually searching for anything visual from the period 1660-1710. Once found, the particular page of archival material with something visual on it is added to the Making Visible database. With this database the Making Visible team is creating a research tool through which it will be possible to enter the archives on image level, and ask and answer questions about the usage of images in early modern science. Have a look at our blog in case you are curious to find out more, or follow us on twitter @MVCRASSH. However, while my colleagues and I are looking for images, we also come across many other interesting documents that are currently part of the early archives. Like recipes!

Those of you who have followed the Twitter storm during the #recipesconf might have seen that I have tweeted about recipes in the last few weeks: recipes for the making of pigments and varnish; food recipes (for bread, butter, and bacon); and medical recipes. The discussions on Twitter have made me come up with several questions. And even though there are too many questions to answer in one blog post, I will discuss them briefly, and hope to continue this wonderful conversation with so many colleagues around the globe.

First of all, why did all these recipes make their way into the archives of the Royal Society? When I started working on the Royal Society materials two years ago, I did not expect to find so many recipes for making food and drinks, nor was I expecting the Fellows’ interest in the making of pigments and varnishes. However, it turns out that the Fellows of the Royal Society were very interested in the history of trades, which made them collect recipes from artisans, including many recipes and treatises on things related the making of images, book printing, and engraving techniques.[1]

The food recipes might need to be seen from the perspective of making products in the house, with which men and women can show off their skills to their friends.[2] During my tweet-storm, I showed a set of recipes brought to the Royal Society by John Evelyn about how to make the best French bread. But also bacon, butter, cheese, and cider recipes are part of the collections in the archives.

In the case of the bread recipe we have the name of John Evelyn stuck to it. And it is indeed interesting to know who provided the Fellows of the Royal Society with the information now in the archives. Who were the sources for the recipes? Were they named? Relatively often we find a name on the recipe. Many to the recipes related to the art of picture making have male names on the recipes, such as Jonathan Goddard in the recipes for colours. Between the recipes I found several had a female name on them, such as the butter recipe from Mrs Elizabeth Papworth, and the recipe for a remedy for scurvy by Mrs Bancroft. Is this surprising? Not at all, since regular readers of this blog know very well that recipes were very often collected by women in early modern English households. However, from the perspective of the early history of the Royal Society it is definitely interesting how recipes from women are still part of the archives. Much more research needs to be done on the women around the Royal Society.

A Receipt to cure mad dogs, or men. Cl.P/14i/33. Image @ Royal Society

There was an interesting discussion about whether or not the description of a tool needed for the performance of the recipe (such as an oven for bread baking) should be treated as a recipe? Or is it even an ingredient? The description of the oven in John Evelyn’s bread recipe almost looked like a recipe inside a recipe, as it was so clearly describing the various things needed to make the oven and made sure it would actually work correctly. And a good working oven was a prerequisite for making the best bread in itself. Also here I am looking forward to a continuing discussion about tools in recipes!

A Receipt to cure Mad Dogs, or Men. RBO/7/8. Image @ Royal Society

Finally, I would like to quickly answer a question that Elaine Leong raised  about the many underlinings and crossing-out in a recipe for curing rabies. As I suspected the crossings were done in the original document that was brought in to the Royal Society. The recipe was thought important enough to make it into the Royal Society’s Register Book, where we find it again in volume 7. All the crossed out sections that you can see in the image to the left are omitted from the neat version of the recipe in the Register book. Also the information about the effective cure of the His Majesties’ dogs is left out. But instead we do find a short Note Bene, explaining that the plant named in the recipe as “Starr of the Earth” has several Latin and vernacular namens “known among Botanists”, which will make it easier to find this ingredient.

Thanks to the organisers of the #recipesconf for giving me a great excuse to look into recipes in the Royal Society Archives and for all the stimulating conversations online!

[1] See for the history of trades and especially the Royal Society’s interest in the making of images Matthew C. Hunter, Wicked Intelligene (Chicago, 2013), esp. chapter 1.

[2] See on the exchange and discussion between households for example Elaine Leong, “Brewing Ale and Boiling Water in 1651”, in M. Valleriani (ed.), The Structures of Practical Knowledge (Springer 2017), pp. 55-75.  DOI 10.1007/978-3-319-45671-3_3