When we last left our flax, it had been planted, grown and been harvested by being pulled up (by the roots) in roughly handful-sized bundles. That process leaves us with the stalks of the flax plants. The useful part of these is called bast, which must now be separated from the other plant fibers. Moving from the inner-most part of the plant outward, a flax stem is made up of a woody core (the pith), followed by the living cells of the plant which transport nutrients and water up the stem (the phloem and xylem), which are supported by our all important bast fibers, and then outside of the bast is the skin of the plant (the epidermis and cortex). So our task with our freshly harvested flax is to get rid of everything in this stalk that isn’t a bast fiber.
The process for this is called retting and changed relatively little during the pre-modern period. The term “retting”, related to the Dutch reten shares the same root as English “rot” and that is essentially what we are going to do: we are going to rot away every fiber that isn’t the bast fibers themselves. The first step is to dry the stalks out, at least to a certain point. Then in the most common form of retting (called “water retting”) the partially dried stalks are submerged in stagnant or slow-moving waters (because you do not want too much water-motion action on the flax washing it away). Pliny (Natural History 19.17) notes the use of weights to hold the stalks down under the water. The water penetrates into the partially dried stalks, causing the pith to expand and rupture the skin of the stalk, which permits bacteria into the stalk. That bacteria then rots away the chemicals which bind the fibers together (this is pectin, located in the cell walls of the plant cells) allowing the fibers to be separated. This process takes around two to three weeks to complete, but has to be carefully controlled and monitored; over-retting will make the bast fibers themselves too weak, while under-retting will make it more difficult to separate the fibers.
By the Roman period at least, the potential benefits of retting in warm water were already well known (Pliny, NH 19.17). There is some evidence, for instance from Staonia and Saetabis, that at least by the Roman period specially built pools fed by small channels and exposed to the sun (so they would heat up) were sometimes used to speed the process. Very fine flax was in some cases double-retted, where stalks are partially retted, removed early, then retted a second time. Alternately, in water-poor regions, retting might instead be done via “dew retting” where the stalks are instead spread evenly and carefully on either grassy fields or even on the roofs of houses (e.g. Joshua 2:6), where the action of morning dew provides the necessary moisture for bacteria to break down the pectin. Dew retting generally seems to have taken rather longer as a process.
Once retted, the flax must be dried completely. The nest step is breaking, where the pith of the stalks is broken up by being beaten, sometimes with a wooden club (Pliny mentions a particular type of mallet, a stupparius malleus, or a “tow-club”, tow being the term for short broken fibers produced in the processing of flax, for this purpose, Pliny, NH 19.17). In some places (particularly in Northern Europe) it seems that stomping on the flax by foot or having horses do so was used for this purpose. Once broken up, the pith and other fibers may be separated from the bast using a wooden knife in a process called scutching (the knife is called a scutching knife). By the 1800s, this process was assisted through the use of a swingle, essentially a board stood upright with an opening at the top where the flax could be inserted and held, while the scutcher then strikes with the scutching knife downward against the board. Scutching is a fairly rapid process; Sir George Nicholas detailing flax production in the 1800s (in The Flax-Grower (1848), 45-6) reports that a skilled worker could scutch ten to fifteen pounds of flax a day by hand, though improper retting or low-quality flax might be more difficult to process. Scutching, when completed, left a bundle of fibers (sometimes slightly twisted to hold them together), with almost all of the other plant matter removed.
All of these steps, from planting to scutching, seem to have generally been done on the farm where the flax was being cultivated. At least in the early modern period, it was only once the flax had been scutched that the bundles might be sold (Nicholas, op. cit., 47). That said, our flax is not quite ready to spin just yet. The final step is hackling (also spelled heckling), where the bast fibers are combed along a special tool (a hackling board or comb) to remove the last of the extraneous plant matter, leaving just the bast fibers themselves. The hackling board itself is generally a wooden board with several rows of nails (the “teeth”) put through it, through the earliest hackles seem to have been made of bone or else a wood board using thorns or thistle as teeth (see Barber (1992), 14 for a reconstruction). The fibers that come out of this process are generally separated into grades; the “tow” fibers are short, loose or broken fibers that come loose from the longer strands of bast during scutching or hackling; these are gathered and spun separately and typically make a lower-quality linen thread when spun. They stand in contrast to the “line” of long bast fiber strands, which after hackling form long wavy coils of fibers called stricks; the small tangles give these fibers coherence and account for part of the strength of high quality linen, once spun. Pliny comments on the roughness of the entire process, quipping that “the more roughly treated [the linen is] the better it is” (Pliny NH 19.18). Nicholas, on this point, is explicit that the two grades ought to be kept separate, so as not to lower the value of the more useful fibers (op. cit., 47).
There was a significant amount of skill in the entire process. Pliny notes that the ratio of flax input to usable fiber output was skill dependent (NH 19.18) and that a good worker could get around fifteen Roman pounds (10.875lbs, 4.93kg) of usable fiber out of fifty Roman pounds (36.25lbs, 16.44kg) of raw flax. Nicholas agrees, noting that hand scutching skill was deemed sufficiently important for experienced scutchers to be sent to train workers elsewhere in the best methods (op. cit. 47). Pliny concludes on this basis that producing flax was a sufficiently skilled job as to befit free men (Nicholas also assumes a male worker, at least with his pronouns; he is explicit that breaking was done by men, though with women or children assisting by placing and retrieving the bundles of flax as they are broken), though it seems that much of this work was also done by women, particularly scutching and hackling. In each case it seems fairly clear that this work was done mostly on the flax farm itself, by many of the same people living and working on that farm.
The final result of all of this processing are bundles of individual flax bast filaments which are now quite smooth, with a yellow, “flaxen” color (though early pulled, very fine flax may be a quite pale yellow, whereas utilitarian late-pulled flax is a deeper near-brown yellow), ready to spin. We’ll deal with color treatment in a later post, but I should note here that linen is notoriously difficult to dye, but can be bleached, for instance by exposing the fibers to the sun during the drying process.
Bret Devereaux, “Collections: Clothing, How Did They Make It? Part II: Scouring in the Shire”, A Collection of Unmitigated Pedantry, 2021-03-12.
March 13, 2025
QotD: Processing flax to make linen
March 12, 2025
QotD: A different parable of democracy’s origins
Let me tell you a parable about the origins of democracy. It isn’t actually true, but as with Nietzsche’s genealogies it isn’t supposed to be true, it’s supposed to be revealing. Once upon a time a country was ruled by a king, and inevitably whenever the old king died there was a huge and bloody civil war. Eventually, after the dust settled, one of the armies would be victorious and the other defeated, and the general of the victorious army would become the new king.
Then one day, somebody came up with a daring suggestion: what if instead of actually fighting a civil war, they instead had a pretend civil war. The two contenders for the throne would arm-wrestle, and everybody would treat the winner as if he had actually won the civil war, and thus many lives would be saved. Everybody applauded this idea, unfortunately the first time it was tried the loser of the arm-wrestling contest decided to try his luck anyways, broke the deal, started the civil war, and won. The problem with this approach is that it’s “unstable”, because one’s ability to win an arm-wrestle is only loosely correlated with one’s ability to win a hypothetical civil war. The rule-by-arm-wrestle system can work so long as nobody challenges it, but as soon as somebody does, it’s prone to collapse.
Then somebody else observed that in the last few civil wars, the side with the bigger army always won, and proposed that instead of settling the succession on the battlefield, the two sides simply count up the number of soldiers they would be able to muster, and the side with the largest hypothetical army would win without the war being fought. Note how different this situation is from the previous proposal! This time, the defeated party of the fake, simulated war has good reason not to be a sore loser, because he’s just seen that if the matter really came to blows, he’d probably lose. The solution is “stable” in this sense, all sides are incentivized to accept the outcome. And thus democracy was born.
I like this as a pragmatic argument for a loosely democratic system. It has nothing to do with the moral case for popular sovereignty, or whether it is right and just for the governed to have a say in government, it’s simply about avoiding violent instability by giving everybody a sneak peek at how the putative civil war might turn out, then all agreeing to not have it. But this theory has another selling-point, which is that it also tells us why democracy arose when it did, and why it may now be on the way out. If the principle is that governments will tend towards a form and structure and rule of succession that’s closely tied to their ability to fend off challengers, the that suggests that the most common form of government will depend heavily on what the dominant military technology and strategy of its era happens to be.
For example: in the early Middle Ages, wars were fought by a much smaller number of people, and success in warfare was more dependent on the actions of an elite group of professional soldier-aristocrats. And sure enough, political power was also concentrated in the hands of this much smaller group, because in the event that somebody decided to contest the state, it was the opinion of this group that mattered, not the opinions of everybody.
Sometime in the nineteenth century, the “meta” for total warfare changed dramatically. The combination of mass production, replaceable parts in machinery, and new weaponry that was deadly even in the hands of the untrained masses, all meant that suddenly the pure, arithmetic quantity of men under arms on each side became a much more potent factor in the military calculus. Is it any wonder that a little while later, democracy began to spread like wildfire around the globe? Mass suffrage and mass conscription are inextricably bound with one another. The people have generally ruled in our lifetimes, but only because a little while before (these things always operate on a lag) wars were decided by masses of conscripts with rifles.
There’s no rule that says this connection between military success and popular support has to hold true forever, and in fact it probably won’t. You can imagine this going a few different ways. Perhaps the conflicts of the future will be settled by vast swarms of autonomous killer robots, and the winner will be whoever can produce the best robots the fastest. This world might be conducive to rule by industrial conglomerates and robber-barons, a return to the great age of oligarchy, but with a less aristocratic, more plutocratic spin. If we look to the past, there was a class of societies whose militaries had an extreme ratio of capital intensity to labor intensity — the Mediterranean merchant republics with their fleets and their mercenary armies of condottieri. If future wars are settled by robots, we may find ourselves bowing to a new, doubtless very different, doge.
There’s another possible world, where control of information becomes supreme. You can think of this world as being an intensification of our current one, with an arms race of ever more sophisticated techniques for swaying the masses. Surface democracy spins out of control as an ecosystem of competing psychological operations vie to program or reprogram or deprogram swarms of bewildered and unsuspecting voters, alternatingly using them as betting chips and battering rams. This is a world ruled by the meme lords — brutally efficient teams of spin doctors, influencers, AIs, and the occasional legacy media organization. Like I said, pretty much just an intensified version of our current world.
My guess, however, is that neither of these worlds will come to pass, but instead a third one. The history of military technology is a history of the ancient contest between offensive technologies and defensive technologies, with both sides having held the crown at various points. We may be about to see the balance shift decisively in favor of offensive technologies, with extreme political consequences. Arguably we’ve been in that world ever since the invention of the atom bomb, but WMDs haven’t affected this strategic calculus as much as you might guess, due to all the issues surrounding their use (to be clear, this is a good thing).
Technology marches on, however, and I believe there’s a chance that it’s about to deliver us into a new golden age of assassination.1 Between miniaturized drones with onboard target recognition, bioengineered plagues designed to target exactly one person, and a host of more creative ideas that I don’t even want to write about for fear of summoning them into existence, it may soon become very dangerous to be a public figure with any enemies — that is to say, dangerous to be a public figure at all. What kind of men will rule such a world, where your reign could end the moment somebody discovers it?
Two kinds of men: men with nothing to lose, and men that you will never find. This world of ever-present threat to those with power is a world eerily well adapted to governance by grey, faceless men in grey, faceless buildings. A world of conspiracies hatched in unobtrusive exurban office parks, of directives concealed within stacks of paperwork, where the primary goal of power is to hide itself from view. In other words it’s the world that MITI already inhabits. As in so many things, the future is here, it’s just unevenly distributed.
John Psmith, “REVIEW: MITI and the Japanese Miracle by Chalmers Johnson”, Mr. and Mrs. Psmith’s Bookshelf, 2023-04-03.
1. Japan had a high-profile and socially traumatizing assassination just recently. I find it noteworthy that Abe was killed when he wasn’t Prime Minister anymore, but was perhaps more influential than ever as a deep state power player.
March 11, 2025
The Myth and Truth behind Croissants – A Recipe from 1850
Tasting History with Max Miller
Published 29 Oct 2024Crescent-shaped bread rolls, from before the croissant was a flaky pastry
City/Region: France
Time Period: 1853Croissants weren’t always the buttery, flaky pastries that we know and love. While today, that flakiness is what defines a croissant, in the past, it was the crescent shape that was most important.
This recipe from the mid-19th century, a good 50 years before the croissant got its flakes, is a wonderfully soft bread. It doesn’t bear much resemblance to a modern croissant besides the shape, but it is much easier to make. The bread is a little plain, but would be lovely with some butter and jam.
In luxury bakeries, small loaves called croissants are prepared, usually in the semi-circular shape of a roll curved and tapered at the ends. The liquid is used to form the dough with one kilogram of flour consists of one or two eggs beaten and mixed with about five hundred grams of water. Moreover, the choice of flour, the dose of yeast, as well as the working of the dough, require the same care as when it comes to the other luxury breads mentioned.
— Des substances alimentaire et des moyens de les améliorer by Anselme Payen, 1853.
February 16, 2025
Pope Fights: The Pornocracy – Yes it’s really called that
Overly Sarcastic Productions
Published 25 Oct 2024Guard your browsing histories, the Popes are at it again …
SOURCES & Further Reading:
Rome: A History in Seven Sackings by Matt Kneale
Absolute Monarchs: A History of the Papacy by John Julius Norwich
Antapodosis by Liutprand of Cremona
A. Burt Horsley, “Pontiffs, Palaces and Pornocracy — A Godless Age”, in Peter and the Popes (Provo, UT: Religious Studies Center, Brigham Young University, 1989), 65–78.
(more…)
February 12, 2025
Did Medieval People Eat Breakfast?
Tasting History with Max Miller
Published 1 Oct 2024Toasted white bread with sweet spices, white wine, and thick homemade almond milk
City/Region: England
Time Period: c. 1450Some medieval people ate breakfast sometimes. It depended on things like your social status and job, your age, and what part of the Middle Ages it was. Bread, cheese, and ale were common breakfast items, and sops are mentioned in Sir Gawain and the Green Knight. There are a lot of variations of sops, but essentially it’s toast that’s soaked in some kind of flavorful liquid like wine or ale.
This recipe for golden sops uses white bread that is soaked in white wine and topped with almond milk that has been simmered until it resembles a thin custard. I was worried that the wine would dominate the flavor, but it doesn’t. What comes through most are the warm spices and light sweetness that remind me of Cinnamon Toast Crunch. Delicious.
Soppes Dorre.
Take rawe Almondes, And grynde hem in A morter, And temper hem with wyn and drawe hem throgh a streynour; And lete hem boyle, And cast there-to Saffron, Sugur, and salt; And then take a paynmain, And kut him and tost him, And wte him in wyne, And ley hem in a dissh, and caste the siryppe thereon, and make a dregge of pouder ginger, sugur, Canell, Clowes, and maces, And cast thereon; And whan hit is I-Dressed, serue it forth fore a good pottage.
— Harleian MS. 4016, c. 1450
January 20, 2025
QotD: Brainwashing
I’ve always had a fascination with “brainwashing”. It turns out that the human mind is, indeed, pretty plastic out on the far edges, and so long as you don’t care about the health and wellbeing of the object of your literal skullfuckery, you can do some interesting things. For instance, a book on every dissident’s shelf should be The Rape of the Mind: The Psychology of Thought Control, Menticide, and Brainwashing, by Joost Meerloo. You’ll need to get it used, or on Kindle (the usual caveats apply). Meerloo was a Dutch (or Flemish or Walloon, I forget) MD who was briefly detained by the Gestapo during the war. They had nothing more than a cordial chat (by Gestapo standards), but they obviously knew what they were doing, and the only reason Meerloo didn’t get Der Prozess for real was that they didn’t feel the need at that time. He escaped, and the experience charted the course of his professional life.
Like Robert Jay Lifton’s Thought Reform and the Psychology of Totalism (another must-read), I read Meerloo years ago, so my recall of the details is fuzzy, but the upshot is obvious: The techniques of “brainwashing” have been known since at least the Middle Ages, and they’re still the same. Suspected witches in the Early Modern period, for instance, got Der Prozess, and though the witch hunters also had recourse to the rack and thumbscrews and all the rest, none of it was really necessary — isolation, starvation, and sleep deprivation work even better, provided you hit that sweet spot when they’re just starting to go insane …
I’m being deliberately flip about a horrible thing, comrades, because as no doubt distasteful as that is to read, the fact is, we’re doing it to ourselves, everywhere, all the time. Not the starvation part, obviously, but we eat such horribly unnatural diets that our minds are indeed grossly affected. Want proof? Go hardcore keto for a week and watch what happens. Or if that’s too much, you can simulate the experience by going cold turkey off caffeine. I promise you, by the end of day two you’d give the NKVD the worst dirt on your own mother if they sat a steaming hot cup of java in front of you.
Severian, “Kickin’ It Old Skool”, Founding Questions, 2021-10-04.
January 17, 2025
QotD: Foraging for supplies in pre-modern armies
We should start with the sort of supplies our army is going to need. The Romans neatly divided these into four categories: food, fodder, firewood and water each with its own gathering activities (called by the Romans frumentatio, pabulatio, lignatio and aquatio respectively; on this note Roth op. cit. 118-140), though gathering food and fodder would be combined whenever possible. That’s a handy division and also a good reflection of the supply needs of armies well into the gunpowder era. We can start with the three relatively more simple supplies, all of which were daily concerns but also tended to be generally abundant in areas that armies were.
For most armies in most conditions, water was available in sufficient quantities along the direction of march via naturally occurring bodies of water (springs, rivers, creeks, etc.). Water could still be an important consideration even where there was enough to march through, particularly in determining the best spot for a camp or in denying an enemy access to local water supplies (such as, famously at the Battle of Hattin (1187)). And detailing parties of soldiers to replenish water supplies was a standard background activity of warfare; the Romans called this process aquatio and soldiers so detailed were aquatores (not a permanent job, to be clear, just regular soldiers for the moment sent to get water), though generally an army could simply refill its canteens as it passed naturally occurring watercourses. Well organized armies could also dig wells or use cisterns to pre-position water supplies, but this was rarely done because it was tremendously labor intensive; an army demanded so much water that many wells would be necessary to allow the army to water itself rapidly enough (the issue is throughput, not well capacity – you can only lift so many buckets of so much water in an hour in a single well). For the most part armies confined their movements to areas where water was naturally available, managing, at most, short hops through areas where it was scarce. If there was no readily available water in an area, agrarian armies simply couldn’t go there most of the time.
Like water, firewood was typically a daily concern. In the Roman army this meant parties of firewood forages (lignatores) were sent out regularly to whatever local timber was available. Fortunately, local firewood tended to be available in most areas because of the way the agrarian economy shaped the countryside, with stretches of forest separating settlements or tended trees for firewood near towns. Since an army isn’t trying to engage in sustainable arboriculture, it doesn’t usually need to worry about depleting local wood stocks. Moreover, for our pre-industrial army, they needn’t be picky about the timber for firewood (as opposed to timber for construction). Like water gathering, collecting firewood tends to crop up in our sources when conditions make it unusually difficult – such as if an army is forced to remain in one place (often for a siege) and consequently depletes the local supply (e.g. Liv. 36.22.10) or when the presence of enemies made getting firewood difficult without using escorts or larger parties (e.g. Ps.-Caes. BAfr. 10). Sieges could be especially tricky in this regard because they add a lot of additional timber demand for building siege engines and works; smart defenders might intentionally try to remove local timber or wood structures to deny an approaching army as part of a scorched earth strategy (e.g. Antioch in 1097). That said apart from sieges firewood availability, like water availability is mostly a question of where an army can go; generals simply long stay in areas where gathering firewood would be impossible.
Then comes fodder for the animals. An army’s animals needed a mix of both green fodder (grass, hay) and dry fodder (barley, oats). Animals could meet their green fodder requirements by grazing at the cost of losing marching time, or the army could collect green fodder as it foraged for food and dry fodder. As you may recall, cut grain stalks can be used as green fodder and so even an army that cannot process grains in the fields can still quite easily use them to feed the animals, alongside barley and oats pillaged from farm storehouses. The Romans seem to have preferred gathering their fodder from the fields rather than requisitioning it from farmers directly (Caes. BG 7.14.4) but would do either in a pinch. What is clear is that much like gathering water or firewood this was a regular task a commander had to allot and also that it often had to be done under guard to secure against attacks from enemies (thus you need one group of soldiers foraging and another group in fighting trim ready to drive off an attack). Fodder could also be stockpiled when needed, which was normally for siege operations where an army’s vast stock of animals might deplete local grass stocks while the army remained encamped there. Crucially, unlike water and firewood, both forms of fodder were seasonal: green fodder came in with the grasses in early spring and dry fodder consists of agricultural products typically harvested in mid-summer (barley) or late spring (oats).
All of which at last brings us to the food, by which we mostly mean grains. Sources discussing army foraging tend to be heavily focused on food and we’ll quickly see why: it was the most difficult and complex part of foraging operations in most of the conditions an agrarian army would operate. The first factor that is going to shape foraging operations is grain processing. [S]taple grains (especially wheat, barley and later rye) make up the vast bulk of the calories an army (and it attendant non-combatants) are eating on the march. But, as we’ve discussed in more detail already, grains don’t grow “ready to eat” and require various stages of processing to render them edible. An army’s foraging strategy is going to be heavily impacted by just how much of that processing they are prepared to do internally.
This is one area where the Roman army does appear to have been quite unusual: Roman armies could and regularly did conduct the entire grain processing chain internally. This was relatively rare and required both a lot of coordination and a lot of materiel in the form of tools for each stage of processing. As a brief refresher, grains once ripe first have to be reaped (cut down from the stalks), then threshed (the stalks are beaten to shake out the seeds) and winnowed (the removal of non-edible portions), then potentially hulled (removing the inedible hull of the seed), then milled (ground into a powder, called flour, usually by the grinding actions of large stones), then at last baked into bread or a biscuit or what have you.
It is possible to roast unmilled grain seeds or to boil either those seeds or flour in water to make porridge in order to make them edible, but turning grain into bread (or biscuits or crackers) has significant nutritional advantages (it breaks down some of the plant compounds that human stomachs struggle to digest) and also renders the food a lot tastier, which is good for morale. Consequently, while armies will roast grains or just make lots of porridge in extremis, they want to be securing a consistent supply of bread. The result is that ideally an army wants to be foraging for grain products at a stage where it can manage most or all of the remaining steps to turn those grains into food, ideally into bread.
As mentioned, the Romans could manage the entire processing chain themselves. Roman soldiers had sickles (falces) as part of their standard equipment (Liv. 42.64.2; Josephus BJ 3.95) and so could be deployed directly into the fields (Caes. BG 4.32; Liv. 31.2.8, 34.26.8) to reap the grain themselves. It would then be transported into the fortified camp the Romans built every time the army stopped for the night and threshed by Roman soldiers in the safety of the camp (App. Mac. 27; Liv. 42.64.2) with tools that, again, were a standard part of Roman equipment. Roman soldiers were then issued threshed grains as part of their rations, which they milled themselves (or made into a porridge called puls) using “handmills”. These were not small devices, but roughly 27kg (59.5lbs) hand-turned mills (Marcus Junkelmann reconstructed them quite ably); we generally assume that they were probably carried on the mules on the march, one for each contubernium (tent-group of 6-8; cf. Plut. Ant. 45.4). Getting soldiers to do their own milling was a feat of discipline – this is tough work to do by hand and milling a daily ration would take one of the soldiers of the group around two hours. Roman soldiers then baked their bread either in their own campfires (Hdn 4.7.4-6; Dio Cass. 62.5.5) though generals also sometimes prepared food supplies in advance of operations via what seem to be central bakeries. This level of centralization was part and parcel of the unusual sophistication of Roman logistics; it enabled a greater degree of flexibility for Roman armies.
Greek hoplite armies do not seem generally to have been able to reap, thresh or mill grain on the march (on this see J.W. Lee, op. cit.; there’s also a fantastic chapter on the organization of Greek military food supply by Matthew Sears forthcoming in a Brill Companion volume one of these years – don’t worry, when it appears, you will know!). Xenophon’s Ten Thousand are thus frequently forced to resort to making porridge or roast grains when they cannot forage supplies of already-milled-flour; they try hard to negotiate for markets on their route of march so they can just buy food. Famously the Spartan army, despoiling ripe Athenian fields runs out of supplies (Thuc. 2.23); it’s not clear what sort of supplies were lacking but food and fodder seems the obvious choice, suggesting that the Spartans could at best only incompletely utilize the Athenian grain. All of which contributed to the limited operational endurance of hoplite armies in the absence of friendly communities providing supplies.
Macedonian armies were in rather better shape. Alexander’s soldiers seem to have had handmills (note on this Engels, op. cit.) which already provides a huge advantage over earlier Greek armies. Grain is generally (as noted in our series on it) stored and transported after threshing and winnowing but before milling because this is the form in which has the best balance of longevity and compactness. That means that granaries and storehouses are mostly going to contain threshed and winnowed grains, not flour (nor freshly reaped stalks). An army which can mill can thus plunder central points of food storage and then transport all of that food as grain which is more portable and keeps better than flour or bread.
Early modern armies varied quite a lot in their logistical capabilities. There is a fair bit of evidence for cooking in the camp being done by the women of the campaign community in some armies, but also centralized kitchen messes for each company (Lynn op. cit. 124-126); the role of camp women in food production declines as a product of time but there is also evidence for soldiers being assigned to cooking duties in the 1600s. On the other hand, in the Army of Flanders seems to have relied primarily on external merchants (so sutlers, but also larger scale contractors) to supply the pan de munición ration-bread that the army needed, essentially contracting out the core of the food system. Parker (op. cit. 137) notes the Army of Flanders receiving some 39,000 loaves of bread per day from its contractors on average between April 1678 and February of 1679.
That created all sorts of problems. For one, the quality of the pan de munición was highly variable. Unlike soldiers cooking for themselves or their mess-mates, contractors had every incentive to cut corners and did so. Moreover, much of this contracting was done on credit and when Spanish royal credit failed (as it did in 1557, 1560, 1575, 1596, 1607, 1627, 1647 and 1653, Parker op. cit. 125-7) that could disrupt the entire supply system as contractors suddenly found the debts the crown had run up with them “restructured” (via a “Decree of Bankruptcy”) to the benefit of Spain. And of course that might well lead to thousands of angry, hungry, unpaid men with weapons and military training which in turn led to disasters like the Sack of Antwerp (1576), because without those contractors the army could not handle its logistical needs on its own. It’s also hard not to conclude that this structure increased the overall cost of the Army of Flanders (which was astronomical) because it could never “make the war feed itself” in the words of Cato the Elder (Liv 34.9.12; note that it was rare even for the Romans for a war to “feed itself” entirely through forage, but one could at least defray some costs to the enemy during offensive operations). That said this contractor supplied bread also did not free the Army of Flanders from the need to forage (or even pillage) because – as noted last time – their rations were quite low, leading soldiers to “offset” their low rations with purchase (often using money gained through pillage) or foraging.
Of course added to this are all sorts of food-stuffs that aren’t grain: meat, fruits, vegetables, cheeses, etc. Fortunately an army needs a lot less of these because grains make up the bulk of the calories eaten and even more fortunately these require less processing to be edible. But we should still note their importance because even an army with a secure stockpile of grain may want to forage the surrounding area to get supplies of more perishable foodstuffs to increase food variety and fill in the nutritional gaps of a pure-grain diet. The good news for our army is that the places they are likely to find food (small towns and rural villages) are also likely to be sources of these supplementary foods. By and large that is going to mean that armies on the march measure their supplies and their foraging in grain and then supplement that grain with whatever else they happen to have obtained in the process of getting that grain. Armies in peacetime or permanent bases may have a standard diet, but a wartime army on the march must make do with whatever is available locally.
So that’s what we need: water, fodder, firewood and food; the latter mostly grains with some supplements, but the grain itself probably needs to be in at least a partially processed form (threshed and sometimes also milled), in order to be useful to our army. And we need a lot of all of these things: tons daily. But – and this is important – notice how all of the goods we need (water, firewood, fodder, food) are things that agrarian small farmers also need. This is the crucial advantage of pre-industrial logistics; unlike a modern army which needs lots of things not normally produced or stockpiled by a civilian economy in quantity (artillery shells, high explosives, aviation fuel, etc.), everything our army needs is a staple product or resource of the agricultural economy.
Finally we need to note in addition to this that while we generally speak of “forage” for supplies and “pillage” or “plunder” for armies making off with other valuables, these were almost always connected activities. Soldiers that were foraging would also look for valuables to pillage: someone stealing the bread a family needs to live is not going to think twice about also nicking their dinnerware. Sadly we must also note that very frequently the valuables that soldiers looted were people, either to be sold into slavery, held for ransom, pressed into work for the army, or – and as I said we’re going to be frank about this – abducted for the purpose of sexual assault (or some combination of the above).
And so a rural countryside, populated by farms and farmers is in essence a vast field of resources for an army. How they get them is going to depend on both the army’s organization and capabilities and the status of the local communities.
Bret Devereaux, “Collections: Logistics, How Did They Do It, Part II: Foraging”, A Collection of Unmitigated Pedantry, 2022-07-29.
January 14, 2025
QotD: Ritual in medieval daily life
I am not in fact claiming that medieval Catholicism was mere ritual, but let’s stipulate for the sake of argument that it was — that so long as you bought your indulgences and gave your mite to the Sacred Confraternity of the Holy Whatever and showed up and stayed awake every Sunday as the priest blathered incomprehensible Latin at you, your salvation was assured, no matter how big a reprobate you might be in your “private” life. Despite it all, there are two enormous advantages to this system:
First, n.b. that “private” is in quotation marks up there. Medieval men didn’t have private lives as we’d understand them. Indeed, I’ve heard it argued by cultural anthropology types that medieval men didn’t think of themselves as individuals at all, and while I’m in no position to judge all the evidence, it seems to accord with some of the most baffling-to-us aspects of medieval behavior. Consider a world in which a tag like “red-haired John” was sufficient to name a man for all practical purposes, and in which even literate men didn’t spell their own names the same way twice in the same letter. Perhaps this indicates a rock-solid sense of individuality, but I’d argue the opposite — it doesn’t matter what the marks on the paper are, or that there’s another guy named John in the same village with red hair. That person is so enmeshed in the life of his community — family, clan, parish, the Sacred Confraternity of the Holy Whatever — that “he” doesn’t really exist without them.
Should he find himself away from his village — maybe he’s the lone survivor of the Black Death — then he’d happily become someone completely different. The new community in which he found himself might start out as “a valley full of solitary cowboys”, as the old Stephen Leacock joke went — they were all lone survivors of the Plague — but pretty soon they’d enmesh themselves into a real community, and red-haired John would cease to be red-haired John. He’d probably literally forget it, because it doesn’t matter — now he’s “John the Blacksmith” or whatever. Since so many of our problems stem from aggressive, indeed overweening, assertions of individuality, a return to public ritual life would go a long way to fixing them.
The second huge advantage, tied to the first, is that community ritual life is objective. Maybe there was such a thing as “private life” in a medieval village, and maybe “red-haired John” really was a reprobate in his, but nonetheless, red-haired John performed all his communal functions — the ones that kept the community vital, and often quite literally alive — perfectly. You know exactly who is failing to hold up his end in a medieval village, and can censure him for it, objectively — either you’re at mass or you’re not; either you paid your tithe or you didn’t; and since the sacrament of “confession” took place in the open air — Cardinal Borromeo’s confessional box being an integral part of the Counter-Reformation — everyone knew how well you performed, or didn’t, in whatever “private” life you had.
Take all that away, and you’ve got process guys who feel it’s their sacred duty — as in, necessary for their own souls’ sake — to infer what’s going on in yours. Strip away the public ritual, and now you have to find some other way to make everyone’s private business public … I don’t think it’s unfair to say that Calvinism is really Karen-ism, and if it IS unfair, I don’t care, because fuck Calvin, the world would’ve been a much better place had he been strangled in his crib.
A man is only as good as the public performance of his public duties. And, crucially, he’s no worse than that, either. Since process guys will always pervert the process in the name of more efficiently reaching the outcome, process guys must always be kept on the shortest leash. Send them down to the countryside periodically to reconnect with the laboring masses …
Severian, “Faith vs. Works”, Rotten Chestnuts, 2021-09-07.
January 13, 2025
December 30, 2024
What was a Viking Funeral really like?
Tasting History with Max Miller
Published 20 Aug 2024Multigrain flatbread strung on a metal ring in the style of findings at Viking funeral sites
City/Region: Various Viking Sites
Time Period: 9th-11th CenturiesWhile there is evidence of bread being laid beside the dead during Viking funerals, we have no written recipe. Analysis of the ingredients of fragments from various Viking funeral sites shows that there was no one way of making funeral bread, so you can either follow my recipe or make up your own using a combination of barley, oat, wheat, rye, peas, flaxseeds, water, milk, butter, whey, and blood. Any version is just as likely as being accurate as another.
In my version, the mix of rye, whole wheat, and oat flour bring more complexity and depth to an otherwise very pita-like flatbread. You could cook the bread longer to get a drier, more cracker-like bread, and I think that they would be great with butter (a period-accurate accompaniment).
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December 24, 2024
Victorian Mincemeat With Actual Meat
Tasting History with Max Miller
Published 14 Dec 2021Mincemeat pies from back when there was still meat in the filling
City/Region: England
Time Period: 1845CORRECTION: I said/wrote “1 heaping cup of sugar” but it should be a heaping 1/2 cup. Though more sugar won’t be a bad thing.
Medieval mincemeat pies were about 90% meat and only about 10% fruit. These original mincemeat pies were a way to preserve meat for the winter, but as time went on, the amount of meat went down and the amount of fruit went up until we get a full-fledged dessert with no meat like you usually find today.
This Victorian recipe strikes a nice balance by having some meat, but certainly not the 90% of ye olden days. These pies are so much better than the ones you get at the store. The spices are warm and remind me of Christmas and the lemon brightens it up. Everything is soft, but the pieces stay individual, not all one gloopy mass. At the very end, you get a bit of meatiness, but it’s still sweet and very much a dessert.
Mincemeat
(Author’s Receipt)
To one pound of an unsalted ox-tongue, or inside of roasted sirloin, … add two pounds of fine stoned raisins, two of beef kidney-suet, two pounds and a half of currants, … two of good apples, two and a half of fine Lisbon sugar, from half to a whole pound of candied peel, … the grated rinds of two large lemons, and two more boiled quite tender, and chopped up entirely, with the exception of the pips, two small nutmegs, half an ounce of salt, a large teaspoonful of pounded mace, rather more of ginger in powder, half a pint of brandy, and as much good sherry or Madeira. Mince these ingredients separately, and mix the others all well before the brandy and the wine are added …— Modern Cookery for Private Families by Eliza Acton, 1845
December 17, 2024
December 13, 2024
December 12, 2024
QotD: The “natural cycle” of empire
One of the recurrent concepts in the study of history is that of the “natural cycle”, and its most enticing form is that of “collapse”. The Rise and Fall of the Roman Empire. The Rise and Fall of Feudalism. The Rise and Fall of the British Empire. All of these are, of course, ridiculous oversimplifications.
Arguably the evolution of the British Empire into a Commonwealth of 70-odd self-governing nations, many of them with stable democratic governments, who can all get together and play cricket and have Commonwealth Games (and impose sanctions and suspensions on undemocratic members): cannot be considered much of a “collapse” when compared to say the Inca or Aztec civilisations. Nor can post Medieval Europe be considered a “collapsed” version. Even Rome left a series of successor states across Europe – some successful and some not. (Though there was clearly a collapse of economics and general living standards in these successor states.) The fact that the Roman Empire survived in various forms both East – Byzantium – and west – Holy Roman Empire, Catholic Church, Christendom, etc – would also argue somewhat against total collapse. Still the idea has been popular with both publishers and readers.
Yet the “natural cycle” theory has been revisited recently by economic historians in such appalling works on “Imperialism and Collapse”, as The Rise and Fall of the Great Powers. [That’s the one where the Paul Kennedy explained how US power “has been declining relatively faster than Russia’s over the last few decades” (p.665) – just before the Berlin Wall came down.]
Nigel Davies, “The Empires of Britain and the United States – Toying with Historical Analogy”, rethinking history, 2009-01-10.
December 1, 2024
QotD: Recording and codifying the land that William conquered
I hesitate to recommend academic books to anyone, but I’ll make an exception for James C. Scott’s Seeing Like a State. Subtitled “how certain schemes to improve the human condition have failed”, it’s the best long-form exposition I know of, that explains how process and outcome first deform, then negate each other.
[…]
In brief, Scott argues that the process of making a society “legible” to government officials obscures social reality, to the point where the government’s maps and charts and graphs take on a life of their own. It’s recursive, such that those well-intentioned schemes end up first measuring, then manipulating, the wrong thing in the wrong way, to the point that the social “problem” the process was supposed to address drops out entirely — all you have, at the end, is powerpoint girls critiquing spreadsheet boys because their spreadsheets don’t have enough animation, and vice versa.
Scott doesn’t use the Domesday Book as an example (IIRC from a graduate school class 20-odd years ago, anyway), but it’s one we’re probably all familiar with. The first thing William the Conqueror needed to know is: what, exactly, have I conquered? So he sent out the high-medieval version of spreadsheet boys to take a comprehensive survey of the kingdom. Turns out the Duke of Earl’s demense runs from this creek to that rock. He has five underlings, and their domains run from etc.
The point of all this, of course, was so that Billy C. could call the Duke of Earl on the carpet, point to the spreadsheet, and say “You owe me a cow, three chickens, and two months in the saddle as back taxes.” It worked great, except when — as, it seems, is inevitable — the high-medieval equivalent of the spreadsheet boys did the high-medieval version of “ctrl-c”; just copying and pasting the information over. Eventually the tax situation got way out of whack, as it did for most every pre-modern government running a similar system — one of the reasons declining Chinese dynasties had such fiscal problems, for instance, is that the tax surveys only got updated every two centuries or so, such that a major provincial lord was still only paying 20 silver pieces in taxes, when he should’ve been paying 20,000 (and his peasants were all paying 20 when all they could afford was 2).
In other words: unless the spreadsheet boys periodically go out and check that the numbers on their spreadsheets actually correspond in some systematic, more-or-less representative way to some underlying social reality, government policy is being set by make-believe.
Severian, “The Finger is Not the Moon”, Rotten Chestnuts, 2021-09-14.