Category Archives: Material History

Cherries Galore in a Cesspit

By Merit Hondelink

As an archaeobotanist, an archaeologist specialised in studying plant remains found in archaeological excavations, I aim to reconstruct and interpret the relationships between humans and plants in the past. Archaeological plant remains, also known as subfossil plant remains, help us to reconstruct the former landscape and inform us how humans exploited it and even transformed the vegetation. Archaeobotanists do not necessarily study one time period, nor a specific region or topic. They can study plant remains from the Palaeolithic or the 20th century, and everything in between. They can focus on one specific site, work across the country or continent, and even work worldwide. They can delve into topics such as natural vegetation, forestation, domestication, trade, food consumption and much more. The one thing that all of this has in common is the link between humans and plants. But most archaeobotanists do specialize, most notably in the plant parts they study, such as fruits, seeds, pollen, wood or phytoliths. And most archaeobotanists have a beloved time period, favourite region or topic that they find most intriguing. In my case my research focuses on early modern Dutch urban food consumption.

I study what people ate in early modern Dutch cities, and how this changed through time. The best way to study what people ate in the past, is to look at their excrement and kitchen refuse, both of which can be found in the archaeologists treasure trove: the cesspit. These latrines were used to empty one’s bowels, but also served as a place to discard kitchen refuse and household waste. The content of a cesspit consists of organic remains from plants and animals, inorganic (culinary) material culture such as earthenware, glassware and ceramics, but also wooden cups and plates, as well as (decorative) objects, personal belongings and much, much more.

Figure 1: A selection of faunal and floral items found in a late medieval cesspit sample from Groningen. Photo: Dirk Fennema.

The content of an archaeobotanical cesspit sample consists of, among others, floral remains in different shapes and sizes (Figure 1). The items are sorted with the use of a microscope (Figure 2) and identified on a species level (and sometimes even on the level of species variety) by using a reference collection (Figure 3). The Groningen Institute of Archaeology offers a wonderful digital, open access, reference collection, see https://www.plantatlas.eu/.

Figure 2: A peek through the microscope. Visible is a fragment of text and different seeds and fruits, taken from an early modern Delft cesspit sample. Photo: Merit Hondelink.

When the content of a cesspit sample is analysed, sorted and identified, the interpretation begins. What can these plant remains tell us about past human-plant relationships? Most plant species are interpreted in a standardized way: wild plants inform us about the vegetation composition, make-up of soils and hydrology, whilst agricultural weeds in particular inform us about the crops grown and their local, regional, international or even global provenance. Wild but poisonous or toxic plants inform us about potential medicinal applications. A majority of plant species found in cesspits are classified as economic plants, grown as a food crop or cultivated for other useful purposes, such as fibres for textiles or seeds for oil. Identifying edible plants helps us better understand what plants people used for food and which parts people consumed. It also helps us better understand how food was prepared in the past, as preparation marks can be left behind on seeds and fruits.

Some preparation marks are easier to identify than others: nuts need to be cracked to get to the seed; apple seeds may be sliced when cutting up an apple, cereals can be ground, resulting into fragmented bran. But sometimes the archaeobotanist finds fragmented plant parts that, at a first glance, do not make sense.

Figure 3: A small selection of the tubes from the archaeobotany reference collection housed at the Groningen Institute of Archaeology (GIA) at the University of Groningen. Photo via GIA.

I have come across dozens and sometimes hundreds (or even more) cherry stones and plum stones in a single cesspit sample. No surprise there, cherries and plums were grown in local orchards, sold in the market and consumed with gusto. Most of these stones will have been discarded in the cesspit as a result from eating the fruits and spitting out the stones, or after de-pitting the fruits for dinner preparation. Only a small percentage is assumed to have been accidentally swallowed and secreted as excrement. Still, archaeobotanists find many fragments of cherry and plum stones (Figure 4). This is something that raises questions when you think about it. Why would these sturdy fruit stones be fragmented? A more pressing question when you are aware that the Rosaceae family, among others also including almond, peach, and even apple, contains – to varying degrees – hydrocyanic acid, also known as hydrogen cyanide and sometimes called prussic acid. The seed coat and fruit wall protects the consumer from digesting this acid, which can be poisonous when consumed. So why would someone break the stones of these fruits?

Figure 4: Two fragments of cherry stones found in an early modern cesspit in Vlissingen. Photo: Merit Hondelink.

To test the assumption that cherry stones were fragmented intentionally, and not through, for instance, pressure, an experiment was devised. Cherries were bought at the farmer’s market and taken to a physics lab to measure the pressure required to fragment the stones. After a number of tests, the calculated force to fragment a cherry stone averaged 23,9 kg or 239 Newton (Graph 1). This makes it more plausible that the stones were intentionally fragmented, as opposed to – for instance – fragmentation due to soil pressure.

Graph 1: Force needed to fragment a cherry stone. On the vertical axis the force (N), on the horizontal axis the elongation (μm). The point where the line falls is the moment the cherry stone breaks (max. force – max. elongation).

Consulting early modern cookbooks provided me with a list of recipes requiring the cook to de-stone cherries for the preparation of jams, sauces, syrups and tarts. Delicious experiments ensued, but I did not manage to fragment cherry stones whilst cutting and de-stoning, pressing through a cloth or colander, or by just baking the fruit with stones in a tart in the oven. Working a batch of cherries with a mortar and pestle did the job, though. But than you would have to pick the fragmented stones from the mushy cherries: not ideal at all. Picking up the eighteenth century encyclopaedia compiled by Noël Chomel gave me the hint I needed. In the Dutch version of his Dictionnaire œconomique (Algemeen huishoudelijk-, natuur-, zedekundig- en konst- woordenboek), he mentions different recipes for preparing cherries. Two recipes for cherry liquor instruct the reader to fragment the cherry stones by using a mortar and pestle (Figure 5). The fragmented fruits, including the stones and (I assume) the seeds are added to the brandy (Dutch: brandewijn) and, after closing the bottle, the mixture is put in the sun to infuse. Adding spices such as cinnamon, cloves and sugar is optional, according to the author.

Figure 5: How to make a pleasant cherry liquor (Noël Chomel, 1778).

So, it is plausible that the fragmented cherry stones found in early modern cesspits are the result of the domestic production of cherry liquor. Other fruits, such as plums and peaches, are also used to make a fruity liquor according to Chomel’s encyclopedia. However, what happens to the acid contained in the seeds? That requires further research. It might be that the prescribed infusing in the sunlight helps denature the acid into harmless molecules, leaving only the (bitter) taste behind. This line of research will be undertaken come summer with the aid of a brewer and some chemical analysis. In the meantime, a cherry and cinnamon flavoured lemonade is my poison of choice. Bottoms up!

Powerful Bundles: The Materiality of Protection Amulets in Early Modern Switzerland

By Eveline Szarka

If you shop around for a protection amulet today, you will most likely stumble upon ornamental jewellery. More often than not these pieces are round in shape, and pieces featuring Kabbalistic or runic symbols are especially popular. The term ‘amulet’ is described as a “piece of jewellery some people wear because they think it protects them from bad luck, illness, etc” in the OED. However, when it comes to premodern protection practices, the efficacy of amulets depended on both the production process and the materials and ingredients used. There are two additional significant differences between contemporary and early modern understandings and applications of amulets: First, in early modern Europe, amulets were not only carried around as mobile objects but also attached to houses or buried into the thresholds. Second, amulets were often used to protect valuable livestock against diseases thought to be caused by supernatural agents.

In my research, I understand amulets as powerful bundles, often of diverse materials, which take effect through physical contact between the amulet and the object (person, animal, house) to be protected. As I discuss below, the materials commonly used include herbs, plants, food stuff, words (both spoken and written) and time. For example, it was believed that gathering plants at a certain time of the day or on a holiday enhanced the amulet’s power.

While many recipe books containing instructions on how to make amulets are now lost, it is a stroke of luck that some 17th and 18th-century handbooks are still preserved in the State Archive of the Canton of Berne, Switzerland thanks to early 20th century folklorists and collectors. Unfortunately, these books are difficult to date and connect with specific authors, owners and users. However, comparisons with court documents show that people commonly produced and applied amulets throughout the early modern period. For example, in a court case in Basel 1719, a folk healer called Friedrich Fritschi defended himself for putting hazel rods underneath a window as a way to protect the house owner from a spectre.[i] Although we do not know much about these books, the recipes and the arrangements of the instructions offer valuable insights into the contemporary relevance and ideas about the efficacy of such practices and artefacts. For instance, instructions about the production of amulets are written alongside suggestions on how to get rid of cheese-eating mice, indicating that the production of amulets against evil forces belonged to everyday house care (Hauspflege) .

Basic materials and ingredients of an amulet: linen, a cord, rods, plants, salt and bread. Source. E. Szarka

Let us now turn to an example that illustrates the concepts underpinning the efficacy of the protection amulet:

To insert into houses and barns in case of foul ghosts

Take some good vines, rods, melissa, brown periwinkles, communion bread and salt, [and bind] everything together in the three holy names with a string. Make as many as you need and drill [a hole] in both the barn and above the doors and thresholds. Put a small bundle in every hole and speak: “I put you in here in the name of God”.[ii]

This instruction exemplifies the three main production steps required to ensure the efficacy of the early modern amulet. First, people needed to gather the listed materials and ingredients. Some plants were commonly believed to be inherently powerful against evil forces, such as hazel rods. Salt and communion bread – liturgically and ritually blessed objects (so-called “sacramentals”) – were reoccurring ingredients in these kinds of recipes. Sometimes, makers also used or added slips of paper furnished with bible verses to the amulet to intensify its efficacy. Second, one had to mix the materials and ingredients, form a bundle and tie it with a string. Finally, the amulet had to be applied accordingly. It could be attached to an animal’s neck, to a door, buried into the thresholds or hidden in a drill hole above the house so that it kept malevolent entities from entering. People considered uttering sacred words both during the production and application process to be highly potent.

Drill hole in a wooden beam for a protection amulet found in an 18th century house in rural Basel, State Archive of the Canton of Basel-Land, SL 5250.5024. Source: E. Szarka

As we have seen, the gathering of materials and ingredients, the production as well as the application of the amulet were considered necessary consecutive steps to accumulate divine power. The ingredients were either inherently powerful or charged with sanctity in a liturgical context. Language, both uttered orally during these three steps or added in the form of paper slips, formed essential material ingredients that enhanced the amulet’s efficacy as it drew upon divine power. Similarly, the timing of the production could play a crucial role. For example, one had to collect the plants or apply the amulet at a particular holiday or a sacred time of the day. Time, just like language, acted as a “material” component charged with sacred power that could be transferred to the amulet through the specific production circumstances. Once applied to houses or animals, these effective little packages containing both visible and invisible materialities provided a metaphysical shield to unseen forces.

As I argue in my dissertation on ghosts and spirits in Post-Reformation Switzerland[iii], early modern people believed the world to be permeated by multiple invisible forces. Handling constant supernatural attacks from spirits and witches called for specific measures. Women and men tried to tackle and manipulate the supernatural sphere with elaborate rituals written down in recipe books. Practices concerned with amulet making disclose different concepts of causal relations in the physical and metaphysical world. Above all, they mirror a specific understanding of materiality, according to which certain plants and aliments, but also language and time, contain power that people can accumulate, enhance, and transfer to other materials, places and living beings to preserve their living environments.

[i] State Archive of the Canton of Basel, Criminalia 4, 22.

[ii] State Archive of the Canton of Berne, DQ 888, translated from the original German text by E. Szarka.

[iii] Eveline Szarka, Sinn für Gespenster. Spukphänomene in der reformierten Schweiz (1570-1730), doctoral thesis at the University of Zurich, 2020, upcoming Spring 2021.

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Academic biography:

Eveline Szarka completed her PhD at the University of Zurich, Switzerland. Her dissertation focuses on the impact of the Protestant Reformation on the belief in ghosts and specters in Switzerland from 1570-1730. This year, she was granted a scholarship from the Swiss National Science Foundation to visit Harvard University and University College London from 2020-2022 as a postdoctoral fellow. However, due to the pandemic, she will likely postpone the start of the fellowship until 2021. Eveline’s  upcoming project focuses on handbooks about magic tricks and life hacks as related to the history of knowledge and science (1650-1850). Her research interests lie in early modern world views, historical conceptions of (im)materiality, causality, and magic as well as the potentials of human manipulation of the physical world.

 

Touching the Perfect “Noir de Flandres”: a visitor’s experience at the Museum Hof van Besleyden

By V.E. Mandrij

The colour black is the reason why I became an art historian specialising in Netherlandish oil painting. From the backgrounds of 17th-century still-life paintings, to nocturnal representations with strong chiaroscuro and portraits of rulers dressed in fancy velvety clothes, black shades are omnipresent and mesmerizing. I always wonder: How can a colour be so deep, intense, and vibrant?

If painters could represent in painting cloths with black pigments, it means that people in the past could dye their fabrics in such dark tones. Which materials and processes can produce this colour so rare in Nature? The Museum Hof van Besleyden, in Mechelen, tries to answer these questions in the research-driven exhibition “Back to Black”. This  exhibition presents some of results reached by the interdisciplinary research project ARTECHNE.

Black as a Time Machine

After walking for a while in the museum, which is dedicated to the history of Mechelen, visitors are welcomed in a small room by old portraits of Flemish dignitaries. Their elegant black clothing and severe glance remind us of the power they once held. A little further, the visitor encounters a contemporary installation consisting of long and irregular pieces of black wool suspended from the ceilings. There is a common thread between these artworks: the flaps’ colour is produced by a similar dying process to the one used five centuries earlier to dye the clothes depicted in the paintings.

This room informs us about the making of black dyes that has been transmitted in French, Dutch, German, and Italian over the centuries through recipes and through masters in artists’ workshops. The choice of Mechelen as a location for this exhibition is perfect:  the city was well-known for its production of “Burgundian Black”, or “Noir de Flandres”, in the 16th century.

Installation by Claudy Jongstra. Image credit: Sophie Nuytten

Artistic Process, Natural Ingredients

Objects and documents illustrate the transhistorical voyage of European knowledge regarding black colour technologies. On one side of the room, a sample book with pieces of silk, wool and linen dyed in black shows the results of (re)enactment of historical techniques learnt and tested during workshops organised as part of the ARTECHNE project. The dyed fabrics are presented together with the list of ingredients and the illustrated recipes providing these shades. The black colour offers a wide variety of nuances depending on the recipes’ components, materials’ reaction while drying, and the fabric.

On the other side of the room, jars with ingredients such as plant-based materials necessary for the experimental reconstructions of black dyes are displayed on shelves. For the 21st-century viewer, who tends to forget how and with which materials the final products sold in stores are manufactured, it is useful to remember that it originally comes from natural elements!

Recipes and samples. Image credit: Sophie Nuytten

Recording the Making

A short movie shows footage shot during the Burgundian Black Collaboratory in Claudy Jongstra’s atelier in Friesland, where the artist has been experimenting for a long time with dying techniques involving natural ingredients. Dressed in winter clothes, participants are stirring liquids in boiling cauldrons, while other are mixing together strange ingredients. As if it were a secret rally of alchemists, apprentices follow directives of experts, artists, practitioners, and dye specialists, who master old techniques. This video provides visitors with an overview of the different steps to follow in order to obtain the results they have in front of their eyes. Moreover, this recording reminds us that the success of a recipe does not only rely upon one’s ability to understand textual sources, but also on the discussions with knowledgeable and experimented people, as participants described in previous posts.

Touching Black Stuff

The curators offered visitors the thrilling opportunity to touch objects in the museum. On a table, pieces of black fabrics invite them to give their opinion about the final products by manipulating the samples and filling a questionnaire. Viewers can decide which textile looks and feels the most expensive, elegant, or beautiful. This interaction between people and objects in the context of a museum provides an agreeable feeling of playing a role in the research. Alongside, visitors can write down on paper cards some concepts that they associate with ‘black’ to create a contemporary overview of the collective imagination connected to this colour.

Visitors touching samples of black fabrics. Image credit: J. Boulboullé

Binding Together Academic Research and Public Institutions

For those who find academic research difficult to grasp, bringing the results of interdisciplinary projects into a museum builds bridges between public institutions and academia. Moreover, it highlights the importance of collaborating with different protagonists of the art world, such as art historians, artists, artisans, conservators, curators, and art technologists.

This exhibition is therefore likely to attract a large public to the museum. The black colour remains a favourite colour in the textile industry nowadays and continues to fascinate people. Furthermore, the focus on the technical making allows a large potential of interactive activities.

In brief, I left the museum with a mind full of new sensations and an impression of having participated in something special.

Learning from a “Living Source” in Working with Historical Recipes: Reflections on the Burgundian Black Collaboratory

By Jessie Wei-Hsuan Chen


This week, we continue our series of cross-postings on a fascinating hands-on, collaborative research project into recipes for Burgundian Black, organized by Dr. Jenny Boulboullé. In today’s selection, we hear from Jessie Chen on her experiences of the project. This post is our second entry in the series, reproduced from Artechne, July 3rd, 2019. (Joshua Schlachet)


Burgundian Black Collaboratory

Between the 16th and 18th of January, I was invited to participate in the Burgundian Black Collaboratory.[1] For this workshop, experts from different fields joined forces to experiment with reconstructions of early modern black dyeing technologies based on a selection of historical recipes (Fig. 1).[2] The workshop is part of the research for a collaborative exhibition project that will be on view at Museum Hof van Busleyden in Mechelen later this year, and an edited-volume-in-planning on the subject of “Burgundian Black.” For now, I want to write about some thoughts on the method of learning from a “living source” using my own experience of the workshop.

Fig. 1. Experts from different fields experimenting with different recipes in our temporary lab, which was a greenhouse on the farm De Kreake in Húns in Friesland.

What is a “living source”?

In her article, Timea Tallian proposed three groups of living sources that can help fill the gaps in understanding historical recipes: experts, masters, and practitioners.[3] The definition of the three groups is more suggestive than hard-drawn. In general, “expert” refers to a person who conducts practical and/or scientific experimentation or reconstruction based on historical documentation. “Master” refers to a person who has acquired an art or craft through apprenticeship and continued to practice it for a long time. “Practitioner” refers to a person who has gained most knowledge from personal experience in making art/craft and self-motivated research into historical techniques.[4]

A simplified experience of working as an apprentice

During the Burgundian Black Collaboratory, I was in the same group as Jo Kirby-Atkinson, former Senior Scientific Officer at the National Gallery in London and co-author of the seminal book Natural Colorants for Dyeing and Lake Pigments.[5] Jo is, in every aspect of the term, an expert on natural colorants and materials, whereas I am a novice with no prior experience in working with natural dye and textile. While not strictly, the dynamic of my group resembles a historical workshop, with an expert/master showing the ropes to an apprentice. Our group was given three seventeenth-century recipes to decode, with two originally written in Dutch, but translated into English, and one in French.[6] All three recipes yielded rich black dyes (Fig. 2), even though we had to compress the multiple-day dyeing-processes into only a few hours.

Fig. 2. Top left: our equipment for the experiments; Top right: the different textiles we gathered before dyeing them black; Bottom left: in the middle of dyeing following the instructions of one of the Dutch recipes; Bottom right: final results of our experiments.

For three days, I followed Jo around, gathered and prepared the needed materials as she had instructed, and attentively listened to her explaining the reasons behind the decisions she made to follow or modify the recipes when dyeing our textile. Unlike many historians that start working with recipes by reading and interpreting the texts right away, I started by listening to and absorbing the knowledge of the expert/master.

In fact, this has always been how I learned historical techniques, or any artistic techniques. When I was in art school, manuals and how-to guides were always part of the assigned readings for classes, but I seldom consulted them. Instead, I observed what the professors did during demonstrations and tried to replicate the processes and results. For my first lesson in historical remaking, I learned an eighteenth-century metal-casting technique (Fig. 3) through the step-by-step explanations from an Amsterdam-based silversmith and conservator.[7] Similarly, I gained my knowledge in early modern printing (Fig. 4) by working alongside a master printer who learned the trade in a workshop. While historical recipes and instructions still play an important part in my research of these techniques, I do not usually read them until after I have some hands-on experiences.

Fig. 3. Left: removing the lion head ornament from the casting flask; Right: the cast and the original lion head ornament.

 

 Fig. 4. Two process photos of printing with a hand press.

Limitation or liberation?

How does learning from these experts affect my reading of historical recipes then? Does knowing the practical aspects of a technique help me understand the recipes better? Or does it prevent me from finding other possible interpretations of a recipe because I am conditioned by what the experts have shown me?

Upon reflection of the workshop, I noticed that my take on the original source is, indeed, shaped by Jo. When going through the recipes afterwards, my mind replayed the steps we took to dye our textile black. Interestingly, the recipes became so straight forward. In the imagined laboratory, my mind automatically filled in the gaps in the recipes with the decisions and measurements Jo made during the workshop. She has taken all the guess work out of interpreting the recipes, and what I have is a very cleaned-up, and perhaps all-too-easy, version of the processes.

However, I also noticed that I started to question some other things that are not necessarily directly related to the texts in the recipes we were testing, but to the broader historical contexts. For example, for one of the recipes we put linen and woolen materials in the same dye bath for the experiment. The linen came out more of a gray than black. Jo explained that in order for linen to get to the same level of blackness as wool, it would require a much longer time to mordant the fabric with alum. Historically and practically speaking, linen would not have been dyed with this particular recipe anyway because the cost of the overdyeing process (dyeing with multiple dye baths) would have been too expensive for the fabric. Such a recipe, thus, would have only been used for high quality material like wools and silks. These comments got me curious about the alum trade and the regulations of dyeing certain fabrics in the early modern period to which I have never paid attention before.

From novice to expert, eventually…

To answer my own questions, I think that gaining the hands-on skills from an expert/master is beneficial to prevent me from getting caught up with words and sentences as a novice; instead, I can focus on connecting the technique of investigation to its larger historical and social context. Learning from these experts also makes me become more aware of the oral knowledge transfer in a workshop in addition to written recipes. As I am only at the beginning of working with historical recipes, there will be more opportunities to interpret and experiment with recipes for different materials and techniques without the aid of an expert. Much like an apprentice who would become a master, I think that I will eventually find my own perspective on working with recipes.

 


[1] The workshop was organized by Jenny Boulboullé (ERC Artechne Project, Utrecht University & University of Amsterdam) and Claudy Jongstra (textile artist), and prepared in collaboration with Natalie Ortega Saez (University of Antwerp) and Art Proaño Gaibor (Cultural Heritage Agency of the Netherlands). It was hosted by Claudy and her team in Húns in Friesland, The Netherlands, and received funding from the Museum Hof van Busleyden, the ERC Artechne Project, and Studio Claudy Jongstra.

[2] For more academic blogging on historical recipes and how historians have been studying them, see The Recipes Project, https://recipes.hypotheses.org/about

[3] Timea Tallian, “Living sources: experts, masters, and practitioners,” in The Artist’s Process: Technology and Interpretation: Proceedings of the Fourth Symposium of the Art Technological Source Research Working Group, eds. Sigrid Eyb-Green, Joyce H. Townsend, Mark Clarke, Jilleen Nadolny, and Stefanos Kroustallis (London: Archetype Publications, 2012), 10.

[4] Ibid.

[5] Jo Kirby-Atkinson, Martin van Bommel, and André Verhecken, eds., Natural Colorants for Dyeing and Lake Pigments: Practical Recipes and Their Historical Sources (London: Archetype Publications, 2014).

Jenny was also part of our group; but due to her role as the organizer, she was much needed by other participants and thus I mostly worked with Jo on the hands-on aspect of the experiments during the workshop.

[6] The two Dutch recipes, translated by Hofenk de Graaff, are from the so called Haarlem Manuscript (Recepten-boek om allerlei kleuren te verwen […], Frans Hals Museum, fol. 313-l-l and 95/r/3l) from the second half of the seventeenth century (after 1669). The unpublished French recipe, transcribed by Jenny, is from the first half of the seventeenth century. She found it in the Archives of the Royal Society in London (Classified Papers III(1)).

[7] This technique is one of the investigations for the PhD project of Thijs Hagendijk. To learn more, see Thijs Hagendijk, “Learning a Craft from Books: Historical Re-enactment of Functional Reading in Gold- and Silversmithing,” Nuncius 33 (2018): 198–235. Alternatively, Thijs has also written a few blog posts on the subject, see, for example, “How to Read Early Modern Instructions for Gold- and Silversmiths,” https://artechne.wp.hum.uu.nl/how-to-read-early-modern-instructions-for-gold-and-silversmiths/.