THE HISTORY OF BREAD

Egyptians Threshing Corn by Hand.

Egyptians Winnowing and Storing Corn in Sacks, and a Scribe Noting the Quantities.

The History of Bread

From Pre-historic to Modern Times

BY

JOHN ASHTON

LONDON

THE RELIGIOUS TRACT SOCIETY

4 Bouverie Street and 65 St. Paul’s Churchyard, E.C.

1904

LONDON:
PRINTED BY WILLIAM CLOWES AND SONS, LIMITED.
DUKE STREET, STAMFORD STREET, S.E., AND GREAT WINDMILL STREET, W.

PREFACE

It seems extraordinary, but it is, nevertheless, a fact, that, up to this present time, there has not been written, in the English language, a History of Bread, although it is called ‘the Staff of Life,’ and really is a large staple of food.

There have been small brochures on the subject, and large volumes on the Chemistry of Bread, its making and baking; and long controversies as to the merits of whole meal, and other kindred questions, but no History. It is to remedy this that I have written this book, in which I have endeavoured to trace Bread from Pre-historic to Modern Times.

John Ashton.

CONTENTS

LIST OF ILLUSTRATIONS

THE

HISTORY OF BREAD

FROM PRE-HISTORIC TO MODERN TIMES.

CHAPTER I.
PRE-HISTORIC BREAD.

Man, as is evidenced by his teeth, was created graminivorous, as well as carnivorous, and the earliest skull yet found possesses teeth exactly the same as modern man, the carnivorous teeth not being bigger, whilst in many cases the whole of the teeth have been worn down, as if by masticating hard substances, such as parched grain.

In the history of bread, the lake dwellings of Switzerland are most useful, as from them we can gather the cereals their inhabitants used, their bread, and the implements with which they crushed the corn. The men who lived in them are the earliest known civilised inhabitants of Europe—by which I mean that they cultivated several kinds of cereals—wove cloth, made mats, baskets, and fishing nets, and, besides, baked bread.

The cereals known to us, and made use of, are the result of much cultivation, improved by selection; and Hallett’s pedigree wheat would be hardly recognised when put by the side of its humble progenitor of pre-historic times. We now use wheat, barley, oats, Indian corn or maize, rye, rice, millet, and Guinea corn, or Indian millet, besides such odds and ends as the sea lyme grass (Elymus arenarius), which, though uncultivated, affords seed which is used in Iceland as a food, for want of something better.

We have been enabled to trace with certainty the cereals used by pre-historic man, as they have been found lying in the lake mud, or buried under a bed of peat several feet thick, when they had to be collected out of a soft, dark-coloured mud, which formed the ancient lake-bottom, and is now called the relic bed. Dr. Oswald Heer, in his Treatise on the Plants of the Lake Dwellings, says: ‘Stones and pottery, domestic implements and charcoal ashes, grains of corn and bones, lie together in a confused mass. And yet they are by no means spread regularly over the bottom, but are frequently found in patches. The places where bones are plentiful, where the seeds of raspberries and blackberries, and the stones of sloes and cherries are found in heaps, probably indicate where there were holes in the wooden platform, through which the refuse was thrown into the lake; whilst those places where burnt fruits, bread, and plaited and woven cloth are found, indicate the position of store rooms in the very places where they were burnt, and thus the contents fell into the water. The burnt fruits and seeds, therefore, unquestionably belong to the age of the lake dwellings; and a portion of them are in very good preservation, for the process of burning has not essentially changed their form. Many of the remains of plants, however, have been preserved in an unburnt state.’

He gives the following list of cereals that have been found, and it is a somewhat extensive one: ‘(1) Small lake-dwelling barley (Hordeum hexastichum sanctum), (2) Compact six-rowed barley (Hordeum hexastichum densum), (3) Two-rowed barley (Hordeum distichum), (4) Small lake-dwelling wheat (Triticum vulgare antiquorum), (5) Beardless compact wheat (Triticum vulgare compactum muticum), (6) Egyptian wheat (Triticum turgidum), (7) Spelt (Triticum spelta), (8) Two-grained wheat (Triticum dicoccum), (9) One-grained wheat (Triticum monococcum), (10) Rye (Secale cereale), (11) Oat (Avena sativa), (12) Millet (Panicum miliaceum), and (13) Italian millet (Setaria Italicum).’

Of these Nos. 1 and 4 were the most ancient, most important, and most generally cultivated, and next to them come Nos. 5, 12, and 13. Nos. 6, 8, and 9 were, probably, like No. 3, only cultivated, as experiments, in a few places. Nos. 7 and 11 appeared later, not until the Bronze Age, whilst No. 10 (rye) was entirely unknown amongst the lake dwellings of Switzerland.

At the lake settlement at Wangen a remarkable quantity of charred corn was dug up. Mr. Löhle believes that, altogether, and at various times, he has collected as much as 100 bushels. Sometimes he found the entire ears, at other times the grain only. Any of my readers can see for themselves some of this wheat, and also some raspberry seeds, found at Wangen. In the same case in the Prehistoric Saloon of the British Museum may be seen specimens of beans, peas, charred straw, acorns, hazel nuts, barley in the ear, millet in ear, in seed, and made into cakes, one showing the pattern of the bottom of a basket, and another the impress of a rush mat. The cakes or bread of millet are very solid, and are made of meal coarsely crushed.

We know how this was crushed, for we have found their corn-crushers and mealing-stones. Of these the rude corn-crushers are undoubtedly the earliest. These stones, with their rounded ends, for a time somewhat puzzled the archæologist as to their use; but that was at once apparent when they were taken in conjunction with the hollowed stones. They were corn-crushers, which were used for pounding the parched corn or raw grain to make a thick gruel or porridge.

Later on they improved upon them by using mealing-stones, which ground out the meal by rubbing one stone on another, accompanied with pressure. The stones are in the British Museum. Such mealing-stones were used by the Egyptians and Assyrians, as we shall see, and are employed to this day in Central Africa. ‘The mill consists of a block of granite, syenite, or even mica schist, 15in. or 18in. square and five or six thick, with a piece of quartz or other hard rock about the size of a half-brick, one side of which has a convex surface, and fits into a concave hollow in the larger, and stationary, stone. The workwoman, kneeling, grasps this upper millstone with both hands, and works it backwards and forwards in the hollow of the lower millstone, in the same way that a baker works his dough, when pressing it and pushing from him. The weight of the person is brought to bear on the movable stone, and while it is pressed and pushed forwards and backwards one hand supplies, every now and then, a little grain, to be thus at first bruised, and then ground on the lower stone, which is placed on the slope, so that the meal, when ground, falls on to a skin or mat spread for the purpose. This is, perhaps, the most primitive form of mill, and anterior to that in Oriental countries, where two women grind at one mill, and may have been that used by Sarah of old when she entertained the angels.’[1]

Pre-Historic Mills and Corn-Crushers.

To these mealing-stones succeeded the quern. This was a basin, or hollowed stone, with another—oviform—for grinding. The quern has survived to this day. In London, at the west end of Cheapside, by Paternoster Row, was a church, destroyed by the Great Fire of 1666, and never rebuilt, called St. Michael le Quern. It was close by Panyer Alley, so called from the baker’s basket, and a stone is still in the alley on which is sculptured a naked boy sitting on a panyer. Querns have been found in the remains of the lake dwellings in Switzerland, and in the Crannoges, or lake dwellings of Scotland and Ireland. They are still in use in out-of-the-way places in Norway, in remote districts in Ireland, and some parts of the western islands of Scotland. In the latter country, as early as 1284, an effort was made by the Legislature to supersede the quern by the water-mill, the use of the former being prohibited, except in case of storm, or where there was a lack of mills of the new species. Whoever used the quern was to ’gif the threttein measure as multer[2];’ and the transgressor was to ‘time[3] his hand mylnes perpetuallie.’ Querns were not always made of stone, for one made of oak was found in 1831, whilst removing Blair Drummond Moss. It is 19 in. in height by 14 in. in diameter, and the centre is hollowed about a foot, so as to form a mortar.

To sum up this notice of pre-historic bread, I may mention that at Robenhausen, Meisskomer discovered 8lbs. weight of bread, and also at Wangen has been found baked bread or cake made of crushed corn exactly similar. Of course, it has been burnt, or charred, and thus these interesting specimens have been preserved to the present day. The form of these cakes is somewhat round, and about an inch to an inch and a half thick; one small specimen, nearly perfect, is about four or five inches in diameter. The dough did not consist of meal, but of grains of corn more or less crushed. In some specimens the halves of grains of barley are plainly discernible. The under side of these cakes is sometimes flat, sometimes concave, and there appears no doubt that the mass of dough was baked by being laid on hot stones, and covered over with glowing ashes.

CHAPTER II.
CORN IN EGYPT AND ASSYRIA.

The ancient Egyptians had as cereals three kinds of wheat—Triticum sativa, zea and spelta; barley, Hordeum vulgare, and doura, Holcus sorghum, specimens of which may be seen in the Egyptian Gallery at the British Museum. The so-called ‘mummy-wheat’ is a fallacy, as far as its name goes; it is the Triticum turgidum compositum, cultivated in Egypt, Abyssinia, and elsewhere.

Egyptian Reapers.

In this fertile land the cultivation of corn was very primitive; the sower had his seed in a basket, which he held in his left hand, or suspended it either on his arm or by a strap round his neck, and he threw the seed broadcast with his right hand. According to the paintings in the tombs, he immediately followed the plough, the light earth needing no further treatment, and the harrow, in any form, was unknown. Wheat was cut in about five months after planting, and barley in about four. We have here a representation of harvesting, showing the reaping, with the length of stubble left, and its being tied up into sheaves, or rather bundles. We next see the bundles being made into pyramidal stacks.

Egyptians Stacking Corn.

Here it remained until it was required for threshing, and then it was transported to the threshing floor in wicker baskets, upon asses, or in rope nets borne by two men. These threshing floors were circular level plots of land, near the field, or in the vicinity of the granary; and, the floor being well swept, the ears were laid down and oxen driven over it in order to tread out the grain, which was swept up by an attendant.

And, like their modern brethren, they were merry at their work and sang songs, several of which may be seen in the sculptured tombs of Upper Egypt. Champollion gives the following, found in a tomb at Eileithyia:

‘Thresh for yourselves (twice repeated),

O oxen,

Thresh for yourselves (twice repeated);

Measures for yourselves,

Measures for your masters.’

Sometimes the cattle were bound by their horns to a piece of wood, which compelled them to move in unison, and tread the corn regularly. But it was also threshed out by manual labour, with curious implements. The next operation was to winnow the corn, which was done with wooden shovels; it was then carried to the granary in sacks, each containing a certain quantity, which was determined by wooden measures, a scribe noting down the number as called by the tellers, who superintended its removal. Herodotus (book II., 14) says that the Egyptians trod out their corn by means of swine.

Besides the growing and gathering of wheat, the doura is also represented in paintings in tombs at Thebes, Eileithyia, Beni-Hassan, and Saggára. Both it and wheat are represented as growing in the same field, but the doura is the taller of the two. It was not reaped, but was pulled up by the roots by men, and sometimes women, who struck off the earth which adhered with their hands, bound it in sheaves, and carried it to a place where it was rippled, as flax is done.

Egyptians Threshing.

Egyptians Carrying Grain to the Threshing Floor.

In the ordinary life of the Egyptians, the woman mealed the flour—in as primitive a form as the prehistoric man—and in the British Museum are two wooden models, which show the first process of converting the cereal into meal; and then we have two figures of men kneading dough—from the Museum at Ghizeh (formerly at Boulak). The bread itself was both leavened and unleavened—as may be seen by the many examples—round, triangular, and square—in the British Museum, some of which must have been a foot across, and over an inch thick; the three examples given on page 27 being 5in. in diameter, and 1/2in. thick; 7 ditto and 1/2 ditto; whilst the ornamented cake is 3-1/2in. in diameter and 3/4in. thick.

But there were professional bakers in Egypt, as we see in some of the tomb-pictures. In the Biblical story of Joseph we find that ‘the butler of the King of Egypt and his baker had offended their lord the King of Egypt’; and the Rabbi Solomon says their offences were the butler not having perceived a fly in Pharaoh’s cup, and the baker having got a stone into the royal bread, so that Pharaoh thought they were conspiring against his life. We know they were put in prison with Joseph, and related their dreams to him. The dream of the Opheh, or chief baker, was that he ‘had three white baskets on his head, and in the uppermost basket there was all manner of bake meats for Pharaoh.’ The Bible story of Joseph goes on to tell us how, in the years of plenty, he providentially stored up the excess of corn to meet the years of famine, and how the Israelites sent to Egypt for food, and subsequently abode in that land.

Egyptian Methods of Bread-Making.

Thanks to Assyrian art, and to the enduring qualities of bronze, we are able to see how that ancient people made their bread (at least in the camp) during the reign of Shalmaneser II., son of Assur-nasir-abli, who began to govern Assyria about the year 860 B.C., and died in 825 B.C. On the bronze bands of the great gates of Balawat are recorded the warlike doings of Shalmaneser II. in detail. In almost every camp that is represented are men depicted as preparing bread against the return of the, of course, victorious soldiery: we see them mealing the corn, kneading the dough, making it into flat, round cakes, and, finally, piling these up in large heaps ready for the hungry warriors.

These gates were found in the year 1877 by Mr. Hormuzd Rassam, who, whilst excavating for the Trustees of the British Museum on the site of ancient Nineveh, began also excavations at a mound called Balawat, about 15 miles east of Mosul, and nine miles from Nimroud. Having received, as a present, before his departure for the East, some fragments of chased bronze, said to have been found in this mound, he naturally had the greatest wish to follow up the indication of a new store of antiquities. He experienced some difficulty from the villagers of Balawat, as the mound had been used by them for some years as a burial ground, and their scruples having been overcome, the result was the finding of these beautiful bronzes in fragments. They were skilfully restored at the British Museum, where they now are, and rank among the best of Assyrian antiquities.

Egyptian Bread.

Egyptian Cake Seller.

The old Assyrians knew the value of irrigation in growing their crops, and the remains of aqueducts and hydraulic machines which remain in Babylonia bear witness to an advanced civilisation; these are constructed of masonry, which slanted up to the height of two feet, and, disposed at right angles to the river, they conducted the water from 200 to 2000 yards into the interior.

The food of the poor seems to have consisted of grain, such as wheat, or barley, moistened with water, kneaded in a bowl, rolled into cakes and baked in the hot ashes.

CHAPTER III.
BREAD IN PALESTINE.

Of the bread of the ancient Hebrews we know nothing, except from their sacred books; but these contain a large store of knowledge. Their cereals seem to have consisted only of wheat, barley, rye (or it may be spelt), and millet, but they cultivated leguminous plants, such as beans and lentils. It is impossible to say accurately when these books were written, so that in the following notices respecting the bread of the Hebrews I take the sequence in which I find them placed in the Bible. It is impossible to do otherwise, as their chronology is such an open question.

At first, in all probability, the normal course of pre-historic man was followed—wheat and barley grew wild, were first eaten raw, and then parched. Of this latter and primitive method of cooking cereals we have several notices. It was used as a sacrifice, as we see in Leviticus ii. 16: ‘And the priest shall burn the memorial of it, part of the beaten corn thereof, and part of the oil thereof, with all the frankincense thereof: it is an offering made by fire unto the Lord.’ That parched corn was at that time a food we find in Levit. xxiii. 14: ‘And ye shall eat neither bread, nor parched corn, nor green ears, until the self-same day that ye have brought an offering unto your God.’ We next find it as the food of labouring people in Ruth ii. 14, when Boaz ‘reached her parched corn, and she did eat, and was sufficed, and left.’

Mention is again made of it in I. Sam. xvii., when Goliath of Gath challenged the men of Israel. Jesse’s three sons had followed Saul to the battle, and the anxious father had sent his youngest son David, with provisions for them, and a present to their commander, vv. 17, 18: ‘And Jesse said unto David his son, Take now for thy brethren an ephah[4] of this parched corn, and these ten loaves, and run to the camp to thy brethren; and carry these ten cheeses unto the captain of their thousand, and look how thy brethren fare, and take their pledge.’ We see, I. Sam. xxv. 18, how Abigail, Nabal’s wife, in order to propitiate David, ‘made haste, and took 200 loaves, and two bottles of wine, and five sheep ready dressed, and five measures of parched corn, and 100 clusters of raisins, and 200 cakes of figs, and laid them on asses.’ The last we hear of parched corn as food is in II. Sam. xvii. 27, 28, when David arrived at Mahanaim. Shobi, Machir, and Barzillai ‘brought beds, and basons, and earthen vessels, and wheat, and barley, and flour, and parched corn, and beans, and lentils, and parched pulse.’ In England this parching is sometimes applied to peas, and, indeed, there is a saying comparing an extremely lively person ‘to a parched pea in a frying pan,’ and in America ‘pop corn,’ or parched maize, is very popular.

Threshing corn we first read of in Deut. xxv. 4, when we find the following direction given: ‘Thou shalt not muzzle the ox when he treadeth out the corn,’ a practice which the natives of Aleppo, and some other Eastern places, still religiously observe.

How Gideon (Jud. vi. 11) or Oman (I. Chron. xxi. 20) threshed, whether by oxen or by flail, we cannot tell, but in Isaiah xxviii. 27, 28, we find five methods of threshing then in vogue. ‘For the fitches [this is supposed to be the Nigella sativa, whose seeds are used as a condiment, like coriander or caraway] are not threshed with a threshing instrument, neither is a cart wheel turned about upon the cummin; but the fitches are beaten out with a staff, and the cummin with a rod. Bread corn is bruised; because he will not ever be threshing it, nor break it with the wheel of his cart, nor bruise it with his horsemen.’ In Lowth on Isaiah we find this passage made somewhat clearer:

‘The dill is not beaten out with the corn-drag;

Nor is the Wheel of the Wain made to turn upon the cummin.

But the dill is beaten out with the Staff,

And the cummin with the Flail, but

The bread corn with the Threshing-Wain;

And not for ever will he continue thus to thresh it,

Nor vex it with the Wheel of its Wain,

Nor to bruise it with the Hoofs of his Cattle.’

The Staff and Flail were used for that grain that was too tender to be treated in any other method. The Drag consisted of a sort of frame of strong planks, made rough at the bottom with hard stones or iron; it was drawn by horses or oxen over the corn sheaves spread on the threshing floor, the driver sitting upon it. The Wain was much like the former, but had wheels with iron teeth, or edges like a saw; the axle was armed with iron teeth or serrated wheels throughout; it moved upon three rollers, armed with iron teeth, or wheels, to cut the straw. In Syria they make use of the drag constructed in the very same manner—and this not only forces out the grain, but cuts the straw in pieces for fodder for the cattle; for in Eastern countries there is no hay.

Sir R. K. Porter, in his Travels in Georgia,[5] speaks of this method of threshing, which he saw in the early part of the last century. ‘The threshing operation is managed by a machine composed of a large square frame of wood, which contains two wooden cylinders placed parallel to each other, and which have a turning motion. They are stuck full of splinters, with sharp square points, but not all of a length. These barrels have the appearance of the barrels in an organ, and their projections, when brought in contact with the corn, break the stalk and disengage the ear. They are put in motion by a couple of cows or oxen, yoked to the frame, and guided by a man sitting on the plank that covers the frame which contains the cylinders. He drives this agricultural equipage in a circle round any great accumulation of just-gathered harvest, keeping at a certain distance from the verge of the heap, close to which a second peasant stands, holding a long-handled 20-pronged fork, shaped like the spread sticks of a fan, and with which he throws the unbound sheaves forward to meet the rotary motion of the machine. He has a shovel also ready, with which he removes to a considerable distance the corn that has already passed the wheel. Other men are on the spot with the like implement, which they fill with the broken material, and throw it aloft in the air, where the wind blows away the chaff, and the grain falls to the ground. The latter process is repeated till the corn is completely winnowed from its refuse, when it is gathered up, carried home, and deposited for use in large earthen jars. The straw is preserved with care, being the sole winter food of the horses and mules. But while I looked on at the patriarchal style of husbandry, and at the strong yet docile animal, which for so many ages had been the right hand of man in his business of tilling and reaping the ground, I could not but revere the beneficent law which pronounced, “Muzzle not the ox when he treadeth out the corn.”’

It was probably one of these that Araunah meant (II. Sam. xxiv. 22) when he said unto David: ‘Let my lord the king take and offer up what seemeth good unto him: behold, here be oxen for burnt sacrifice, and threshing instruments and other instruments of the oxen for wood.’ And it is certainly mentioned in Isaiah xli. 15: ‘Behold, I will make thee a new sharp threshing instrument having teeth.’

The threshing-floor is many times mentioned in the Bible. There were those of Atad, Nachon, and Araunah (or Ornan), the value of whose floor, etc., is variously stated in II. Sam. xxiv. 24, where it says that David bought the flour and oxen for 50 shekels of silver, or about 6l of our money; whilst in I. Chron. xxi. 25, he gave him 600 shekels of gold in weight, or 1200l of our currency, which seems a large sum for a small level piece of ground; for the floors, so-called, were out of doors, so that the wind might carry away the chaff, as we read in Hosea xiii. 3: ‘They shall be ... as the chaff that is driven with the whirlwind out of the floor.’ See also Psalm i. 4.

These floors were used for other purposes than threshings, as we read in I. Kings xxii. 10: ‘And the king of Israel and Jehoshaphat the king of Judah sat each on his throne, having put on their robes, in a void place (or floor) in the entrance of the gate of Samaria; and all the prophets prophesied before them,’ a statement which is repeated in II. Chron. xviii. 9.

Harvest-time was appointed by Moses as one of the great festivals—Exodus xxiii. 14, etc.: ‘Three times thou shalt keep a feast unto me in the year. Thou shalt keep the feast of unleavened bread: (thou shalt eat unleavened bread seven days, as I commanded thee, in the time appointed of the month Abib; for in it thou camest out from Egypt: and none shall appear before me empty). And the feast of harvest, the first-fruits of thy labours, which thou hast sown in the field: and the feast of ingathering, which is in the end of the year, when thou hast gathered in thy labours out of the field.’ And again, in Exodus xxxiv., this is repeated, with the addition (v. 21): ‘Six days thou shalt work, but on the seventh day thou shalt rest: in earing time and in harvest thou shalt rest.’ This holiday was, and is, called the feast of tabernacles, and we read in Deut. xvi. 13, etc.: ‘Thou shalt observe the feast of tabernacles seven days, after that thou hast gathered in thy corn and thy wine: and thou shalt rejoice in thy feast, thou, and thy son, and thy daughter, and thy man-servant, and thy maid-servant, and the Levite, the stranger, and the fatherless, and the widow, that are within thy gates. Seven days shalt thou keep a solemn feast unto the Lord thy God in the place which the Lord shall choose: because the Lord thy God shall bless thee in all thine increase, and in all the works of thine hands, therefore thou shalt surely rejoice.’

In the story of Ruth we get an idyllic picture of a Hebrew harvest field, with its kindly greetings between master and man, and its gleaners. Naomi, a native of Bethlehem, returned thither from Moab, after the death of her husband, Elimelech, accompanied by her daughter-in-law Ruth, who was also a widow, ‘and they came to Bethlehem in the beginning of barley harvest.’

Special favour was accorded to Ruth. She might glean ‘among the sheaves’—i.e., following the reapers, instead of waiting until the corn had been carried; but the Jews were enjoined to be liberal in the matter of gleaning, as we see by Lev. xix. 9: ‘And when ye reap the harvest of your land, thou shalt not wholly reap the corners of thy field, neither shalt thou gather the gleanings of thy harvest’; and in Deut. xxiv. 19, ‘When thou cuttest down thine harvest in thy field, and hast forgot a sheaf in the field, thou shalt not go again to fetch it; it shall be for the stranger, for the fatherless, and for the widow: that the Lord thy God may bless thee in all the work of thine hands.’

There were no public mills at which flour could be ground, but, as now, in the unchangeable East, every family ground their own corn, and this task, as well as the making and baking of bread, was left to the women. See Matt. xxiv. 41: ‘Two women shall be grinding at the mill; the one shall be taken, and the other left.’ Again we find that it was a woman who was grinding corn on a housetop in Thebez who (Judges ix. 53) ‘cast a piece of a millstone upon Abimelech’s head, and all to brake his skull.’ An Eastern flour mill consists of two stones, the upper one rotating on the lower. In Shaw’s Travels, p. 297, he says: ‘Most families grind their wheat and barley at home, having two portable millstones for that purpose. The uppermost is turned round by a small handle of wood or iron placed in the edge of it. When this stone is large, or expedition is required, then a second person is called in to assist. It is usual for the women alone to be concerned in this employ, setting themselves down over against each other, with the millstones between them.’

A Palestine Hand-mill.

And Dr. Clarke, in his Travels,[6] says, that at Nazareth: ‘Scarcely had we reached the apartment prepared for our reception, when, looking into the courtyard belonging to the house, we beheld two women grinding at the mill in a manner most forcibly illustrating the saying of our Saviour. They were preparing flour to make our bread, as it is always customary in the country when strangers arrive. The two women, seated upon the ground opposite to each other, held between them two round, flat stones, such as are seen in Lapland, and such as in Scotland are called querns. In the centre of the upper stone was a cavity for pouring in the corn, and by the side of this an upright wooden handle for moving the stone. As the operation began, one of the women with her right hand pushed this handle to the woman opposite, who again sent it to her companion, thus communicating a rotary and very rapid motion to the upper stone, their left hands being all the while employed in supplying fresh corn as fast as the bran and flour escaped from the sides of the machine.’

Of such importance among the household treasures of the Hebrews was the flour mill esteemed that Moses laid it down (Deut. xxiv. 6): ‘No man shall take the nether or the upper millstone to pledge: for he taketh a man’s life to pledge.’

The first mention of bread in the Bible, with the exception of Adam’s curse, is in Gen. xiv. 18: ‘And Melchizedek, King of Salem, brought forth bread and wine’; but it is pre-supposed, in Chap. xii. 10: ‘And there was a famine in the land: and Abram went down into Egypt to sojourn there; for the famine was grievous in the land.’ When the three angels visited him on the plains of Mamre, he offered them hospitality (Gen. xviii. 5, 6): ‘I will fetch a morsel of bread, and comfort ye your hearts; after that ye shall pass on: for therefore are ye come to your servant. And they said, So do, as thou hast said. And Abraham hastened into the tent unto Sarah, and said, Make ready quickly three measures of fine meal, knead it, and make cakes upon the hearth.’ And to this day in Syria cakes are made upon the hearth, and the breaking of bread together is a token of amity and protection extended by the stronger to the weaker.

Of what shape the Hebrew bread was we do not know, for no representation of it has come down to us. As a rule it was possibly in the form of thin flat round cakes—similar to those unleavened biscuits now used by the Jews during their Passover, and the form and dimensions of which are probably traditional—but they also had loaves of bread, as we read in many places. The Shew, or Presence bread, must have been loaves, because of the quantity of flour in each—between five and six pints. The directions for making it, etc., are plain enough (Lev. xxiv. 5-9): ‘And thou shalt take fine flour, and bake twelve cakes thereof: two tenth deals shall be in one cake. And thou shalt set them in two rows, six on a row, upon the pure table before the Lord. And thou shalt put pure frankincense upon each row, that it may be on the bread for a memorial, even an offering made by fire unto the Lord. Every Sabbath he shall set it in order before the Lord continually, being taken from the children of Israel by an everlasting covenant. And it shall be Aaron’s and his sons’; and they shall eat it in the holy place: for it is most holy unto him of the offerings of the Lord made by fire by a perpetual statute.’

This shew bread must have been leavened, for a cake containing nearly three quarts of flour, and unleavened, could hardly be. We have no certainty as to the shape of these twelve loaves, typical of the tribes of Israel; for, although the gold table on which it was placed figures in a bas relief on the Arch of Titus at Rome, there is no bread upon it. The Rabbis say that the loaves were square, and covered with leaves of gold; and that they were placed in two piles of six each, one upon another, on the opposite ends of the table; and that between every two loaves were laid three semi-tubes, like slit canes, of gold, for the purpose of keeping the cakes the better from mouldiness and corruption by admitting the air between them; and it is also said, but upon what authority I know not, that each end of the table was furnished with a tall, three-pronged fork of gold, one at each corner, standing perpendicularly, for the purpose of keeping the loaves in their proper places.

The new bread was set on the table with much ceremony every Sabbath, and it was so ordered that the new bread should be set on one end of the table before the old was taken away from the other, in order that the table might not be for a moment without bread. Jewish tradition states that, to render the bread more peculiar and consecrated from its origin, the priests themselves performed all the operations of sowing, reaping and grinding the corn for the shew bread, as well as of kneading and baking the bread itself. On the table was, probably, some salt, as we read in Lev. ii. 13: ‘With all thine offerings thou shalt offer salt.’

There seems to be little doubt but that the Israelites knew nothing about leavened bread until they went into Egypt, and that they obtained that knowledge from the civilised Egyptians. That they did leaven their bread we learn from Exodus xii. 34-39: ‘And the people took their dough before it was leavened, their kneading-troughs being bound up in their clothes upon their shoulders.... And they baked unleavened cakes of the dough which they brought forth out of Egypt, for it was not leavened; because they were thrust out of Egypt, and could not tarry, neither had they prepared for themselves any victual.’

Bread was sometimes dipped in oil as a relish, and in this state it was also used in sacrifice. Lev. viii. 26: ‘And out of the basket of unleavened bread, that was before the Lord, he took one unleavened cake, and a cake of oiled bread, and one wafer,’ etc.; and, occasionally, as we see in Ruth, it was dipped in vinegar. The Jew thanked God for all His good gifts, and with his bread, he took it in his hands, and pronounced the following benediction: ‘Blessed art Thou, O Lord our God, the King of the world, that produceth bread out of the earth.’ If there were many at table, one asked a blessing for the rest. The blessing always preceded the breaking of the bread. The rules concerning the breaking of bread were—the master of the house recited and finished the blessing, and after that he broke the bread; he did not break a small piece, lest he should seem to be sparing; nor a large piece, lest he should be thought to be famished; it was a principal command to break a whole loaf. He that broke the bread put a piece before everyone, and the other took it into his hand. The master of the family ate first of the bread after blessing. Maimonides, writing on Halacoth, or legal formulæ (Beracoth, c. 7), says the guests were not to eat or taste anything till he who broke had tasted first, nor was it permitted at festivals for any of the guests to drink of the cup till the master of the family had done so.

There are several unleavened bread bakeries in London, and one each in Birmingham and Leeds, to supply the Jews resident in the neighbourhood with Passover cakes, or Matzos. Of course, there is an enormous demand for this sort of unleavened bread, and to meet it these bakeries begin baking two months before the commencement of the Passover. These Matzos look like ordinary large water biscuits, except that they are a foot or more in diameter. They are made of flour and water, and contain no other ingredient.

After the flour has been kneaded into a very stiff dough, a lump of it, weighing about 50 lb., is placed on a great block of wood and pressed into a thick sheet by a heavy beam, which is fastened to the block at one end by an iron link and staple. This sheet is next placed under an iron roller, from which it emerges in a long ribbon. It passes under another roller, and another, and then it is thin enough for baking. It is now stamped and cut into the unbaked Matzos, which are placed upon a large peel, or wooden tray, having a long handle, and deposited in an oven. Three minutes later they are taken out, white, but crisp. From the oven they are conveyed to the packing room, where they are allowed to cool, after which they are put up in stacks, and thus kept ready for delivery. Of course, during the whole of Passover week the Jews eat no other bread.

CHAPTER IV.
THE BREAD OF THE CLASSIC LANDS.

As an introduction to the bread of the Romans and Greeks, let us begin with the pretty myth of Demeter (or Ceres, as the Romans called her), and her daughter Persephone. Zeus, or Jupiter, had promised his daughter Persephone to Pluto, without informing Demeter of his plan, and whilst the girl was plucking flowers which Zeus had caused to grow, in order to fix her attention, Pluto seized her, and, the earth opening, they disappeared, and went to his kingdom of Hades. Many places have been assigned as the spot where this took place; but the ancient Eleusis, not far from Salamis or Athens, now the little village of Lefsina, has, if such a thing were possible, perhaps the prior claim, for here stood the famous temple of Demeter, now lately (1882-89) excavated and surveyed, and here were performed the Eleusinian mysteries in her honour.

The shrieks of Persephone were heard only by Hecate and Helios; and her mother, hearing only the echo of her voice, at once darted down to earth in search of her beloved child. Hopelessly and aimlessly she wandered about, caring nothing for herself; and for nine whole days and nights neither ate nor drank, tasted neither nectar nor ambrosia, nor did she even bathe herself. On the tenth day she met Hecate, who told her all she knew of her daughter’s disappearance, which was not much, as she had heard but her piercing cries. But, thinking that Helios, the all-seeing sun, might have viewed the scene, they hastened to him, and he told them how it all happened: how Pluto had carried off her daughter, with the approval and consent of Zeus.

Heart-broken at this conduct of the father of her child, she would have no more of the society of the gods, and forswore Olympus, preferring to live rather among men on earth. And so she dwelt among them, rewarding those who were kind to her and severely punishing those who did not treat her well; and in this way, still wandering and mourning for her lost child, she came to Eleusis, where Celeus was king.

But her wrath was still as fierce as ever, and, by withholding her gifts, the fields produced no crops, and there was famine upon earth, and so sore indeed did it become that Zeus, perceiving it, feared that the race of man might become extinct for lack of food, and sent Iris as ambassador to try and persuade Demeter to return to Olympus. But she was firm, although all the gods were sent to her to induce her to relent, and nothing would she do to mitigate the evil she had wrought, save on the condition that her daughter should be restored to her.

The Legend of Demeter and Triptolemus.

Hermes was sent to Pluto, and his mission met with partial success. Persephone had eaten of the pomegranate seed, which sacredly pledged her to her dread lord; and for three months in the year she must leave her mother and the fair earth and go to live in Pluto’s dreary kingdom. Hermes fulfilled his mission by restoring her to her loving mother, who rejoiced over her with an exceeding joy. Zeus, choosing this happy moment, sent Rhea to Demeter to conciliate her and prevail upon her to return to Olympus—a task which she happily effected. The earth smiled once more and became fertile, and Demeter, with her daughter, to whom she was lent for nine months in the year, went to dwell once more in the companionship of the gods; but, before she left the earth, she rewarded Celeus, the King of Eleusis, who had been kind to her, by giving his son, Triptolemus, a chariot with winged dragons and seeds of wheat. His chariot was useful, for by means of it he was able to ride all over the earth, and instruct men in growing corn. He established the worship of Demeter at Eleusis, and instituted the mysteries in honour of the goddess.

And in this pretty myth of Demeter and Persephone we may trace the story of the seasons; how for nine months the earth is smiling and fertile, and for the remaining three is dead.

Dr. Schliemann claimed to have found the site of ancient Troy when he uncovered the hill of Hissarlik. It was undoubtedly the remains of a pre-historic city, and one which had advanced to a considerable amount of civilisation. And this is shown particularly in one instance, in the huge earthenware jars, or pithoi, that were used for storing corn and wine. The following illustration gives a graphic description of them as they appeared in situ: ‘One of the compartments of the uppermost houses below the Temple of Athené, and belonging to the third, the burnt city, appears to have been used as a magazine for storing corn or wine, for there are in it nine enormous earthenware jars of various forms, about 5 ft. high and 4-3/4 ft. across, their mouths being from 29-1/2 in. to 35-1/4 in. broad. Each of them has four handles 3-3/4 in. broad, and the clay of which they are made is as much as 2-1/4 in. thick.’[7]

Dr. Schliemann says [p. 279]: ‘The number of large jars which I brought to light in the burnt stratum of the third city certainly exceeds 600. By far the larger number of them were empty, the mouth being covered by a large flag of schist or limestone. This leads me to the conclusion that the jars were filled with wine or water at the time of the catastrophe, for there appears to have been hardly any reason for covering them if they had been empty. Had they been used to contain anything else but liquids, I should have found traces of the fact, but only in a very few cases did I find some carbonised grain in the jars, and only twice a small quantity of a white mass, the nature of which I could not determine.’

Pithoi found at Hissarlik.

So that we see that this pre-historic nation not only grew corn, but stored it for future use.

The means this pre-historic people had of crushing or mealing the grain was the same as usual: the saddle querns, or two stones with flat surfaces, between which the grain was crushed and roughly triturated—so frequently found on the Continent, and the pestle and mortar of the lake dwellings, as also round stones for fitting into hollows such as are found in the lakes, the cave dwellings of the Dordogne and in the dolmens of France. Dr. Schliemann, in describing ‘the Trojan saddle querns,’ says they ‘are either of trachyte or of basaltic lava, but by far the larger number are of the former material. They are of oval form, flat on one side and convex on the other, and resemble an egg cut longitudinally through the middle. Their length is from 7 in. to 14 in., and even as much as 25 in.; the very long ones are generally crooked longitudinally, their breadth is from 5 in. to 14 in. The grain was bruised between the flat sides of two of these querns; but only a kind of groats can have been produced in this way, not flour. The bruised grain could not have been used for making bread. In Homer we find it used for porridge (Il. xviii., 558-560), and also for strewing on the roasted meat (Od. xiv., 76-77).’

In Homeric times the corn was evidently ground by millstones (which were, probably, precisely similar to those found by Dr. Schliemann), as we see in Il. vii. 270, xii., 161, and Od. vii., 104, xx., 105. Pliny N.H., xxxvi., 30, speaking of millstones says: ‘In no country are the molar stones superior to those of Italy; stones, be it remembered, not fragments of rock; there are some provinces, too, where they are not to be found at all. Some stones of this class are softer than others, and admit of being smoothed with the whetstone, so as to present all the appearance, at a distance, of serpentine. There is no more durable stone than this; for, in general, stone, like wood, suffers from the action, more or less, of rain, heat, and cold.... Some persons give this molar stone the name of pyrites, from the circumstance that it has a great affinity to fire.’

Pounding Grain.

In book xviii., 23, Pliny gives us the mode of grinding corn. ‘All the grains are not easily broken. In Etruria they first parch the spelt in the ear, and then pound it with a pestle shod with iron at the end. In this instrument the iron is notched at the bottom, sharp ridges running out like the edge of a knife, and concentrating in the form of a star, so that, if care is not taken to hold the pestle perpendicularly while pounding, the grains will only be splintered and the iron teeth broken. Throughout the greater part of Italy, however, they employ a pestle that is only rough at the end, and wheels turned by water, by means of which the corn is gradually ground. I shall here set forth the opinions given by Mago as to the best method of pounding corn. He says that the wheat should be steeped first of all in water, and then cleaned from the husk, after which it should be dried in the sun and then pounded with the pestle; the same plan, he says, should be adopted in the preparation of barley.’

This was how corn was prepared in some parts of Italy at the time of the Christian era, by the same method as that described by Livingstone: ‘The corn is pounded in a large wooden mortar, like the ancient Egyptian one, with a pestle six feet long and about four inches thick. The pounding is performed by two or even three women at one mortar. Each, before delivering a blow with her pestle, gives an upward jerk of the body, so as to put strength into the stroke, and they keep exact time, so that two pestles are never in the mortar at the same moment.... By the operation of pounding, with the aid of a little water, the hard outside scale or husk of the grain is removed, and the corn is made fit for the millstone. The meal irritates the stomach unless cleared from the husk; without considerable energy in the operation the husk sticks fast to the corn. Solomon thought that still more vigour than is required to separate the hard husk or bran from the wheat would fail to separate “a fool from his folly.” “Though thou shouldest bray a fool in a mortar among wheat with a pestle, yet will not his foolishness depart from him.”’

A Bakehouse at Pompeii.

We have noticed the primitive Homeric millstones and the Etruscan pestles and mortars, but at the time of the Christian era things molinary were somewhat more advanced. Doubtless in parts of the country the hand mill or quern, called Mola manuaria, versatilis or trusatilis, was in use, and it was worked by slaves, who were sent to the pistorineum as a punishment. But the usual corn mill was worked by animals, and was called Mola iumentaria or Mola asinaria.

Both Greeks and Romans originally ground their flour and baked their bread at home, and mills and bakeries have been found in several private houses in Pompeii. One of these bakeries was attached to the house of Sallust, on the south side, being divided from it only by a narrow street. Its front is the main street, or Via Consularis, leading from the gate of Herculaneum to the Forum. Entering by a small vestibule, the visitor finds himself in a portico of ample dimensions, considering the character of the house, being about 36 feet by 30 feet. At the end of the portico is an opening through which the bake-house is entered, which is at the back of the house, and opens into a smaller street, which, diverging from the main street at the fountain by Pansa’s house, runs straight up to the city walls. The work room of the mill and bakery is about 33 feet long by 26 feet. The centre is occupied by four stone mills, and when it was uncovered, the ironwork, though entirely rust eaten, was yet perfect enough to explain satisfactorily the method of construction.

Not only were the flour mills, kneading troughs and other utensils for baking found in Pompeii, but there were also loaves of bread, of round form, and sub-divided, some of which were stamped with the baker’s name. That this was the usual form of loaf is also shown by a painting on the walls of the Temple of Augustus, where we see the bread partially broken, and by the representation of a baker’s shop, where all the loaves are similarly shaped.

Roman Methods of Bread-Making.

A Baker’s Shop at Pompeii.

This, at all events, seems to have been the shape in vogue about the time of the Christian era; but in the bas reliefs on the tomb of Eurysaces, who was a baker in a large way of business at Rome, they seem to be globular. These bas reliefs are most interesting, as they show the whole history of baking. First there is the purchase of the corn, and payment being made for it; then we see it ground, and sifted to separate the bran. Next a man is buying some flour. Then we see the dough being kneaded by horse-power, the bakers making it into loaves, the baker with his peel baking the loaves, which are afterwards carried in paniers to be weighed. Then there are the customers, and the bread being sent out for delivery.

Pliny tells us that there were no bakers at Rome until the war with King Perseus of Macedon, more than 580 years after the building of the city. The ancient Romans used to make their own bread, it being an occupation which belonged to the women, as we see is the case in many nations even at the present day. In those times they had no cooks in the number of their slaves, but used to hire them for the occasion from the market. The Gauls were the first to employ the bolter that is made of horse-hair; while the people of Spain made their sieves and meal dressers of flax, and the Egyptians of papyrus and rushes.

Many freedmen were engaged as bakers, and under the Republic it was one of the duties of the œdiles to see that the bread was properly prepared and correct in weight. Grain was delivered into public granaries by enrolled Saccarii, and it was distributed to the bakers by a corporation called the Catabolenses. A bakers’ guild (corpus or collegium pistorum), which long existed, was organised by Trajan, and this body, through its connection with the cura amonæ, became of much importance, and enjoyed various privileges. There were guilds of pistores and clibanarii at Pompeii. A great increase in the number of bakeries (pistrinæ, officinæ pistoriæ) afterwards took place at Rome, owing, probably, to the action of Aurelian in introducing a daily distribution of bread, instead of the old monthly distribution of grain that had been usual since the time of Gracchi.

CHAPTER V.
BREAD IN EASTERN LANDS.

Agriculture has always taken a prominent part in Chinese polity, and is incorporated in their religious observances; and a deep veneration for it is inscribed on all the institutions in China. Among the several grades of society the cultivators of mind rank first, then those of land, third come the manufacturers, and lastly the merchants. Homage to agriculture is done annually by the Emperor, who makes a show of performing its operations.

This ceremony, which originated more than 2000 years ago, had been discontinued by degenerate princes, but was revived by Yong-tching, the third of the Mantchoo dynasty. This anniversary takes place on the 24th day of the second moon, coinciding with our month of February. The monarch prepares himself for it by fasting three days; he then repairs to the appointed spot with three princes, nine presidents of the high tribunals, forty old and forty young husbandmen. Having performed a preliminary sacrifice of the fruits of the earth to Shang-ti, the supreme deity, he takes in his hand the plough, and makes a furrow of some length, in which he is followed by the princes and other grandees. A similar course is observed in sowing the field, and the operations are completed by the husbandmen.

An annual festival in honour of Agriculture is also celebrated in the capital of each province. The governor marches forth, crowned with flowers, and accompanied by a numerous train, bearing flags adorned with agricultural emblems and portraits of eminent husbandmen, while the streets are decorated with lanterns and triumphal arches.

Although rice is the staple grain in use in China, wheat-growing is one of the principal industries in the northern and middle parts of that country. The winter wheat is planted at about the same time that wheat is planted here. The soil, especially in the northern provinces, is so well worn that it is unfitted for wheat-growing, and the Chinese farmers, appreciating this fact, and the fact that all kinds of fertilisers are excessively dear, make the least money do the most good by mixing the seed with finely-prepared manure.

A man with a basket swung upon his shoulders follows the plough, and plants the mixture in large handsful in the furrows, so that when the crop grows up it looks like young celery. Immediately after the first melting of snow, and when the ground has become sufficiently hardened by frost, these wheat-fields are turned into pastures, under the theory that, by a timely clipping of the tops of these plants, the crops will grow up with additional strength in the spring.

Wheat-threshing is the principal interest in Chinese farming. Owing to the scarcity of fuel, the wheat is usually pulled up by the root, bundled in sheaves, and carted to the mien-chong, a smooth and hardened space of ground near the home of the farmer. The top of the sheaves is then clipped off by a hand machine. The wheat is then left in the mien-chong to dry, whilst the headless sheaves are piled in a heap for fuel or thatching. When the wheat is thoroughly dry it is beaten under a great stone roller pulled by horses, while the places thus rolled are constantly tossed over with pitchforks. The stalks left untouched by the roller are threshed with flails by women and boys. The beaten stalks and straws are then taken out by an ingenious arrangement of pitchforks, and the chaff is removed by a systematic tossing of the grain into the air until the wind blows every particle of chaff or dust out of the wheat. Even the chaff is carefully swept up and stowed away for fuel or other useful purposes, such as stuffing mattresses or pillows. After the wheat is allowed to dry for a few hours in the burning sun, it is stowed away in airy bamboo bins.

The milling process is a very ancient one. Two large round bluestone wheels, with grooves neatly cut in the faces on one side, and in the centre of the lower wheel a solid wooden plug is used. The process of making flour out of wheat by this machinery is called mob-mien. Usually a horse or mule is employed; the poor, having no animals, grind the grain themselves.

Three distinct qualities of flour are thus produced. The shon-mien, or A grade, is the first siftings; the nee-mien, or second grade, is the grindings of the rough leavings from the first siftings, which is of a darker and redder colour than the first grade; and mod is the finely-ground last siftings of all grades. When bread is made from this grade it resembles rough gingerbread. This is usually the food of the poorest families. The bread of the Chinese is usually fermented, and then steamed. Only a very small quantity is baked in ovens. But the staple articles of food in Northern China are wheat, millet, and sweet potatoes. Wheat and rice are the food of the rich, while the middle classes of the Empire eat millet and rice. In the southern provinces the entire bread-stuff is rice.

Chinese Method of Husking Grain.

At King-Kiang wheat is served as rice. It is first threshed with flails made of bamboo, and then pounded by a rough stone hammer, working in a mortar which rests on a pivot, and is operated like a treadle by the human foot. This separates the husks, and it is then winnowed, the grain being afterwards ground in the usual way.

Rice is undoubtedly the staple food of those parts of China where it will grow, in spite of its being a precarious crop, the failure of which means famine. A drought in its early stages withers it, and an inundation, when nearly ripe, is equally destructive; whilst the birds and locusts, which are fearfully numerous in China, infest it more than any other grain. Rice requires not only intense heat, but moisture so abundant that the field in which it grows must be repeatedly laid under water. These requisites exist only in the districts south of the Yang-tse Kiang (the Yellow River) and its several tributaries. Here a vast extent of land is perfectly fitted for this valuable crop. Confined by powerful dykes, these rivers do not generally, like the Nile, overflow and cover the country; but by means of canals their waters are so widely distributed that almost every farmer, when he pleases, can inundate his field. This supplies not only moisture, but a fertilising mud or slime, washed down from the distant mountains. The cultivator thus dispenses with manure, of which he labours under a great scarcity, and considers it enough if the grain be steeped in liquid manure.

The Chinese always transplant their rice. A small space is enclosed, and very thickly sown, after which a thin sheet of water is led or pumped over it; in the course of a few days the shoots appear, and when they have attained the height of six or seven inches the tops are cut off, and the roots transplanted to a field prepared for the purpose, when they are set in rows about six inches from each other. The whole surface is again supplied with moisture, which continues to cover the plants till they approach maturity, when the ground is allowed to become dry.

The first harvest is reaped in the end of May or beginning of June, the grain being cut with a small sickle, and carried off the field in frames suspended from bamboo poles placed across a man’s shoulders. Barrow (p. 565) thus describes one: ‘The machine usually employed for clearing rice from the husk, in the large way, is exactly the same as that now used in Egypt for the same purpose, only that the latter is put in motion by oxen and the former commonly by water. This machine consists of a long horizontal axis of wood, with cogs, or projecting pieces of wood or iron, fixed upon it at certain intervals, and it is turned by a water-wheel. At right angles to this axis are fixed as many horizontal levers as there are circular rows of cogs; these levers act on pivots that are fastened into a low brick wall, but parallel to the axis and at the distance of about two feet from it. At the further extremity of each lever, and perpendicular to it, is fixed a hollow pestle, directly over a large mortar of stone or iron sunk into the ground; the other extremity extending beyond the wall, being pressed upon by the cogs of the axis in its rotation, elevates the pestle, which by its own gravity falls into the mortar. An axis of this kind sometimes gives motion to 15 or 20 levers.’

Meantime the stubble is burnt on the land, over which the ashes are spread as its only manure; a second crop is immediately sown, and reaped about the end of October, when the straw is left to putrify on the ground, which is allowed to rest till the commencement of the ensuing spring.

As the cereal food of the Chinese is principally boiled rice, it stands to reason that bakers are not numerous, bread only appearing at the tables of high-class mandarins. It is chiefly replaced by fancy biscuits and numberless kinds of pastry, made not only with wheaten flour, but also that of rice—these serve as vehicles for the various jams and fruit compotes for which the Chinese are famous, and which they know so well how to make; in fact, the bakers are more strictly confectioners, and they can be seen any day busy in their shops baking cakes of rice flour and ground almonds of every imaginable shape and varied in quality by spices. Not only so, but these cakes are sold, already baked, in the peripatetic cookeries which go about the streets. Out of wheaten flour they make a kind of vermicelli, which is much esteemed by the Chinese.

Failure of the rice crops, and consequent famine in Japan, have been the means of introducing wheaten flour into this country more rapidly than anything else could have done. Most remarkable is the universal favour that bread and similar floury concoctions are beginning to enjoy in the treaty ports. This article of food has become completely Japanized, and sells in forms unknown to Europeans. Tsuke-pau, sold by peripatetic vendors, who push their wares along in a tiny roofed hand-cart, is much liked by the poorer classes. It consists of slices—thick, generous slices—of bread dipped in soy and brown sugar, and then fried or toasted. Each slice has a skewer passed through it, which the buyer returns after demolishing the bread.

Flour is now used in many other ways besides the manufacture of simple bread. There is Kash-pau, cake bread, which is sold everywhere. As the name implies, it is a sort of sweet breadstuff made into cakes of various sizes and artistic figures, according to the skill and fancy of the baker. To an European palate this Kash-pau is rather dry and tasteless, but it is very cheap, and for five sen (three-halfpence) a huge paper bagful can be bought. Kasuteira, or sponge cake, is not so much sought after as it used to be. Yet some bakeries, such as the Fugetsu-do and Tsuboya, excel in producing the lightest and most delicious sponge cake.

Millet, in China, is only used as food by the very poor.

Wheat is not the primary article of food among the natives of India, and hitherto only enough has been produced for home consumption; but of late years much has been grown for export, and being of a particularly hard nature is useful for mixing with the softer kinds. Still, it is used by itself, and is made into unleavened cakes called Chupatees. These are made by mixing flour and water together, with a little salt, into a paste or dough, kneading it well; sometimes ghee (clarified butter) is added. They may also be made with milk instead of water. They are flattened into thin cakes with the hand, smeared with a small quantity of ghee, and baked on an iron pan, or sheet of iron, over the fire.

Historic, too, is the Chupatee, for by its means the message was sent round throughout the length and breadth of British India for the rising against the English rule—known as the Indian Mutiny. Its true meaning was not at first understood, as we may read in the Indian correspondence of the Times, dated Bombay, March 3, 1857: ‘From Cawnpore to Allahabad, and onwards towards the great cities of the North-West, the chokedars, or policemen, have been of late spreading from village to village—at whose command, or for what object, they themselves, it is said, are ignorant—little plain cakes of wheaten flour. The number of cakes, and the mode of their transmission, is uniform. Chokedar of village A enters village B, and, addressing its chokedar, commits to his charge two cakes, with directions to have other two similar to them prepared; and, leaving the old in his own village, to hie with the new to village C, and so on. English authorities of the districts through which these edibles passed looked at, handled, and probably tasted them; and finding them, upon the evidence of all their senses, harmless, reported accordingly to the Government. And it appears, I think, with tolerable clearness, that the mysterious mission is not of political but of superstitious origin; and is directed simply to the warding off of diseases, such as the choleraic visitation of twelve months ago, in which point of view it is noteworthy and characteristic, and not unworthy to be remembered together with last year’s grim and picturesque legend of the horseman, who rode down to the river at dead of night and was ferried across, announcing that the pestilence was in his train.’

Apropos of Indian flour, Col. Meadows Taylor, in The Story of My Life, tells a story anent the adulteration of flour in India.

‘During that day my tent was beset by hundreds of pilgrims and travellers, crying loudly for justice against the flour-sellers, who not only gave short weight in flour, but adulterated it so distressingly with sand that the cakes made with it were uneatable, and had to be thrown away. That evening I told some reliable men of my escort to go quietly into the bazaars and each buy flour at a separate shop, being careful to note whose shop it was.

‘The flour was brought to me. I tested every sample, and found it full of sand as I passed it under my teeth. I then desired that all the persons named in my list should be sent to me with their baskets of flour, their weights and scales. Shortly afterwards they arrived, evidently suspecting nothing, and were placed in a row seated on the grass before my tent.

‘“Now,” said I gravely, “each of you is to weigh out a ser (two pounds) of your flour,” which was done. “Is it for the pilgrims?” asked one.

‘“No,” said I quietly, though I had much difficulty to keep my countenance. “You must eat it yourselves.”

‘They saw that I was in earnest, and offered to pay any fine that I imposed.

‘“Not so,” I returned, “you have made many eat your flour; why should you object to eat it yourselves?”

‘They were horribly frightened, and, amid the jeers and screams of laughter of the bystanders, some of them actually began to eat, spluttering out the half-moistened flour, which could be heard crunching between their teeth. At last some of them flung themselves on their faces, abjectly beseeching pardon.

‘“Swear!” I cried, “swear by the Holy Mother in yonder temple that you will not fill the mouths of her worshippers with dirt! You have brought this on yourselves, and there is not a man in all the country who will not laugh at the bunnais (flour-sellers) who could not eat their own flour because it broke their teeth.”

‘So this episode terminated, and I heard no more complaints of bad flour.’

The Indian flour mill is very primitive, consisting of two great mill-stones, of which the lower is fast, and the upper is usually turned by two women, who feed the wheat by handfuls into a hole which passes through the stone. The meal so obtained is simply mixed with palm yeast, and baked in very hot ovens, which have been heated for several days. The small European householder finds it more convenient to patronise the Mohammedan bakers, of whom, however, the bread has to be ordered in advance. Sometimes two or three English families combine, and hire a baker, paying him a monthly salary, and providing him with the raw material.

The yeast mentioned above is made from the sap of the date palm. In April, before the flowers appear, a Hindoo climbs the naked trunk—for the leaves, as in all palm trees, are borne on the top. The man’s feet are bound together by a rope, and about his hips are fastened two pots for the reception of the sap. As he climbs, he calls out, ‘Darpor, darpor ata hain,’ which, being interpreted, means, ‘The palm-tapper is coming.’ This is for the benefit of the Mohammedan women who might be sitting unveiled in the courtyards of the houses exposed to the view of the climber after he has risen above the tops of the walls. A tapper who once fails to give this warning cry is thenceforth forbidden to ply his trade. When the tapper has reached the crown of the tree he cuts two gashes in opposite sides of the trunk with an axe, which he has carried up in his mouth. Then he fastens the pots under the gashes and descends. The full pots are taken away and empty ones put in their place twice daily. The sap has a sweet taste, and contains some alcohol even when fresh. After standing in the sun in great earthen pots for a few days it begins to ferment, after which it deposits a thick white substance. This, taken at the proper time, is used as yeast.

But rice is, in India, the staff of life, being used to a greater extent than any grain in Europe. It is, in fact, the food of the highest and the lowest, the principal harvest of every climate. Its production, generally speaking, is only limited by the means of irrigation, which is essential to its growth. The ground is prepared in March and April; the seed is sown in May and reaped in August. If circumstances are favourable there are other harvests, one between July and November, another between January and April. These also sometimes consist of rice, but more commonly of other grain or pulse. In some parts millet is used as food. Many are the ways of cooking rice—there are powder of cucumber seeds and rice, lime juice and rice, orange juice and rice, jack fruit and rice, rice and milk, and sweet cakes made of rice flour, with or without green ginger.

The Bombay baker is a man of a different stamp altogether to the Bengal baker. He is invariably a Goanese and a native Christian, and adopts his profession not from choice but by heredity. For generations past his fathers have been bakers, and have, in accordance with the rules of the Society of Bakers, to which they must have belonged, studied some portion at least of the art of manufacturing bread. The Bombay baker is, moreover, a man of substance. To begin with, he grows his own wheat, and has it conveyed to his factories, where as many as 200 hands are employed in converting it into raw material for cooking. He retains a staff of chefs, who also hail from Goa, and who attend exclusively to the baking. Greater comparative intelligence and a love for his trade enable him to turn out a far superior article to that of his ignorant contemporary in Upper India; but even in Bombay the same fault has to be found with the manufacturer: either the bread is too fine, or it is too ‘brown’—that is, it contains too much bran.

CHAPTER VI.
BREAD IN EUROPE AND AMERICA.

Olaus Magnus, Archbishop of Upsala, who lived in the first half of the 16th century, has left behind him, in his Historia de Gentibus Septentrionalibus, a long and lucid account of Scandinavian life and manners. Respecting harvest, he tells us that in the Northern countries, in many fields of the Visigoths, on that part that lies southward, barley is ripe and mown in 36 days from the date of sowing—that is, from the end of June to the middle of August, and sometimes sooner; and other corn sown in the beginning of May is reaped in the middle of August—‘by the mutual help of the countrymen, not with any great pains, but with alacrity and willing minds, lest cold wind should blow upon it and blast the corn. And they desire no other reward for their daily labour than a merry feast at night, where the young people of both sexes, by reason of their faithful labours in the field, by the judgment, consent, and permission of their provident parents, are made choice of for to be married.’

He tells us that the farther North you go the less wheat is grown, but there is more towards the South, the Swedes having plenty of wheat but more rye. ‘But the Goths, both East and West, who feed on barley and oats, have an infinite abundance given them by the mercy of God. Yet there is use made of all these sorts of corn in both places. But the Swedes provide most of rye, where their women know so well how to winnow rye, that for colour, taste, and for health it surpasses the goodness of wheat.’

Early Scandinavian Bakeries.

In order to preserve their corn they carefully dried it. ‘On the hottest days, when the sun shines strong, they spread cloths like ships’ sails, or else the sails themselves, upon the ground, or on the tops of mountains where there is no grass, and they lay the corn out to dry for six, or more, or fewer days, as the sun shines hot; then when it is cleaned they lay it up in vessels of oak, or else they grind it, and so lay it up safe, and when it is so dried it will last good for years. But if it be not ground meal, but corn, it is convenient once a year to set it in the sun to be again dried, and thus new-dried corn may be mingled with it prudently. But the meal thrust into the oaken vessels, or tuns, by strong ramming it in with wooden mallets, and laid up in a dry place, will last many years, and never be worm-eaten.’

Early Scandinavian Bakeries.

He also discourses on the variety of mills for grinding corn in use. How there was the windmill, that turned by running water, by horse-power, by hands and feet—backwards and forwards, like the pre-historic mealing stones, and also the quern; but he mostly extols the windmills of Holland.

The grain being ground, it was ready for making into bread, and he minutely describes the operation—how it was kneaded into a round shape, then rolled very thin, and finally baked on a sheet of iron, like a warrior’s shield, supported by a tripod, and heated by a slow fire—in fact, the griddle, or girdle, cakes of North Britain. But there was other bread which was baked in an oven; and here the artist seems to have drawn somewhat upon his imagination for his cockroaches and blackbeetles. It seems that bread was not sold by weight, and that they were in the habit, about Christmas time, of making what we should call dough babies, about the size of a five-year-old child, of which they made presents, and similar, but smaller, babies of wheat-flour, which they sold.

They also made a gingerbread of flour, honey, and spices, which travellers in the winter made use of; another bread of flour, milk, butter, eggs, and ginger. Then, also, they baked biscuits for shipboard and for victualling forts, but he pathetically points out that these biscuits, if kept for a length of time, especially in a damp place, developed dangerous energy in the shape of weevils, which were harmless (non tamen noxii). He says of the griddle cakes that they would keep good for twenty or more years, by which time they would be reasonably stale.

Scarcely two centuries have passed since rye flour, by itself, or mixed with wheat, furnished nearly all the bread consumed by the labouring classes of England. With the exception of wheat, rye contains a greater proportion of gluten than any other cereal, to which fact it owes its capability of being converted into a spongy bread; and if anyone wishes to try it for themselves, here is a recipe for making Grislex Surbröd or Husholdinngsbröd (bread for the household), which is the ordinary bread for the eastern parts of Norway.

‘Contrary to our expectations we found white bread everywhere, but the common bread is a heavy bread, the chief ingredient of which is rye. It is always sour—the goodwife intends it to be so. They also have “flat bread” (flad bröd) made of potatoes and rye. It was this kind of bread that the two women whom we happened in upon were making. They were in a little underground room, unlighted except from the door.

‘The women making the bread were seated on either side of a long, low table, upon which were huge mounds of dough. The one nearest the door cut off a piece of this, and moulded it, and rolled it out to a certain degree of thinness; then the other one took it, and, with the greatest care, rolled it still more. At her right hand was the fireplace, and upon the coal was a red piece of iron, forming a huge griddle more than half a yard across. The bread matched this very nearly in size when it was ready to be baked, and it was spread out and turned upon the griddle with great dexterity, and as soon as it was baked it was added to a great heap on the floor.

‘The woman said she should continue to bake bread for thirty days. She had a large family of men who consumed a great deal, and they had to bake very often in consequence. In many places they do not bake bread oftener than twice a year, then it is a circumstance like haying or harvesting. We heard an Englishman say of this bread of the country: “One might eat an acre of it and then not be satisfied.”’

In Denmark, too, rye bread is the rule among the peasantry and small farmers—wheaten bread being to them a luxury, and used as cake is with us. In Russia, although its chief export is wheat from the Black Sea, and oats and rye from the Baltic, the peasant eats but rye bread dipped in hemp oil, and even then, as but a few years since, famine visits this granary, and the hapless peasants being reduced to mix orach and bark with their wretched bread, have at times been unable to procure even this, and have died in thousands of starvation. Although Austria-Hungary produces wheat which makes the finest bread-flour in the world, yet throughout the Austrian Empire the peasantry eat rye bread, whilst at Vienna the wheaten bread, especially the Kaiser semmel, which is what we should term a dinner roll or manchet, is simply perfection.

The excellence of the Viennese bread is said to be owing to the bakers, the ovens, and the yeast. The men work according to the traditions of the past, which have been handed down to them. The ovens are heated by wood fires lit inside them during four hours; the ashes are then raked out, and the oven is carefully wiped with wisps of damp straw. On the vapour thus generated, as well as that produced by the baking of the dough, lies the whole art of the browning and the success of the semmel. An ounce of yeast (three decagrammes) and as much salt is taken for every gallon of milk used for the dough. The yeast is a Viennese speciality, known as St. Marxner Pressheffe, and its composition is a secret. It keeps two days in summer and a little longer in winter.

Viennese bread is noted for the fantastic shapes into which it is made, but concerning the crescent shape the following legend is told: ‘Many years ago, when there was war between the Austrians and the Turks, the city of Vienna was besieged, and so closely invested that famine seemed inevitable unless the inhabitants yielded and surrendered to the hated Turks. One day a baker in his cellar noticed a peculiar noise, and, looking about, discovered that a boy’s drum on the ground in a corner had some marbles on the parchment, which every little while danced about and caused the odd sound. Surprised, he listened intently, and found that the noise was repeated at regular intervals. He put his ear to the ground and could distinguish a thumping sound, which, on reflection, he concluded must be produced by the enemy undermining the city. He went to the authorities with his story, but at first it was discredited. At last the general in command made an investigation, and found the baker’s suspicions correct. A counter-mine was made and exploded, and the Turks repulsed.

On the restoration of peace, the Emperor of Austria sent for the baker, and expressing his gratitude to him for having saved the city, asked what reward he could claim. The modest baker refused riches or rank, but only asked the privilege of making his bread hereafter in the form of the crescent, which had so long been their terror, so that it might be a reminder to those who ate it that the God of the Christian is greater than the God of the Infidel. So the Imperial order was issued granting the baker and his descendants the sole right to make their bread in the shape of the Turkish crescent.’

As in Austria, so in Germany. Good wheaten bread can be got in towns and cities, though not so fine as in Austria, by reason of the flour, and the peasantry are content to have rye and barley bread. Pumpernickel, to wit, is one of the oldest varieties of bread, and the first to come into general use. It is made of barley, and must be baked in an oven especially made for the purpose. This kind of bread is considered very nutritious, and is of a sweet taste. In many parts of Germany there are large bakeries where pumpernickel is baked as a speciality, whence it is sent into the smaller towns, and even exported to other countries in loaves of 4 lbs., 8 lbs., and 12 lbs. weight. At Soest, Unna, and Brostadt large quantities are made for exportation, for the expatriated German carries his love of Fatherland with him, and at Berlin there is also a bakery for making pumpernickel.

The Gauls reaped their wheat, and then threshed it out by means of oxen and horses; but they also cut off the ears, and then reaped the straw. To gather in the panic and millet, they held the stalks by means of a kind of comb, and then cut off the heads with shears. To prevent its being stolen, the corn was hidden in underground storehouses, and often in natural caves, which were afterwards walled up. They used mealing stones, as before described, in order to crush and roughly grind their grain, which was made into an unleavened cake, dry and thin, which was not cut, but was broken when served. They also had a kind of bread called ‘plate bread,’ which they ate soaked with sauce or meat gravy. The Gauls made beer from barley, and used it instead of water to mix their dough with. Thus, unconsciously, they discovered the secret of leavened bread; and, by-and-by, noticing that the beer if let alone frothed, and that when used for bread-making in this state the bread was lighter, they left off using the beer, and only employed the yeast.

Barley they called gru, which, in Latin, became grudum. Gruellum was husked barley, which the Gauls ate in soup and with boiled meat. This is the origin of the French word gruau (groats), which is equally applied to husked oats. Rye was used in the northern part of Gaul; and, from the time of Strabo, millet was in use among the Gauls as well as panic, but especially in Aquitaine. They also certainly knew of buck-wheat, which had been cultivated from time immemorial in Africa, for it has been found in several Celtic remains in the Camp de Chalons.

The Romans brought millstones with them, and introduced the water-wheel, which saved them the exertion of personally grinding their corn, and with the arrival of the Franks came Christianity, and they were taught the prayer, ‘Our Father, which art in Heaven ... give us this day our daily bread.’

In the twelfth and thirteenth centuries in France, noblemen, the middle-class, and shopkeepers did not eat much white bread, and their best was equal to the ‘household bread’ of to-day, whilst whitey-brown, brown, and bran breads were to be found on their tables. The common folk fed on bread made of barley, rye, maslin, a mixture of wheat and rye, brown bread, black bread, and enormous pasties, of which the thick crust was composed of rye, bran, and flour mixed together.

Maize was introduced into France from America in 1560. Champier speaks of it as a plant recently imported, and says: ‘Some poor people, in default of corn, have made bread of it, especially in the Beaujolais, but it is less fitted for men than for animals, which fatten quickly upon it, and especially for pigeons who love it much.’

Vermicelli, macaroni, lazagnes (riband vermicelli) and other Italian pastas were brought into France during the wars of Charles VIII., and had no other rivals than rice.

At this time, in making bread, the yeast of beer was partially abandoned, and other ferments were made use of. The Flemings boiled wheat, and, after having skimmed off the froth, used it as a leaven, which gave them a bread much lighter than hitherto, or, according to Champier and Liébaut, who wrote in 1589, they employed vinegar, wine, and rennet; and from their writings we find that the farmers were their own millers and bakers.

‘It would be useless for the labourer to take so much pains with his land, if he only derived a profit from a sale of the grain which he has harvested, if he could not himself make cakes, flammèches (flaky pastry), flans (cakes made with flour, eggs, milk and butter), fritters, and a thousand other dainties, which he can make with a flour from his own corn; and it would be very unbecoming in him were he to borrow them from his neighbours, or buy them of the bakers or pastrycooks.

A Mediæval Bakery.
(From an engraving by Jost Amman.)

‘The farmer’s duty is to choose his corn, have it ground, and to keep the flour in the granary, whence he will soon take it in order to make bread. The handling of the flour and kneading the dough is entirely the care of the wife, who ought to give all her best energies to it, for of all food bread is the best; one gets tired of the most delicate meats, but never of bread.’

From this time till the present there is no great story to tell of bread in France. It has progressed in quality, as in every other country, until French bread is famous throughout the civilised world. But this is mainly in the towns; black bread is still in use in some of the rural parts of France, and one can imagine the relish with which the peasant tastes once more the bread of his youth after having been deprived of it for some time.

In Paris, at one time, the monks controlled the bakery business; they had the monopoly of the public ovens, where housewives brought the dough to be baked, just as nowadays they take a shoulder of mutton and potatoes. But no baking was allowed on Sundays and fête days. France thus observed Sunday as a whole holiday, and the oven-tax went towards the support and burial of the poor. Up to 1789 the bakers were compelled to sell nearly all their bread at stalls in the public markets, and 900 master bakers monopolised the privilege; for it was only in 1863 that the trade became free and thrown open to all. Previous to that, in order to qualify for a master baker, it was necessary to graduate five years as an apprentice, and four more as a journeyman; also the sale of fancy bread was obliged to be carried on in an underhand way, and it was delivered in secret, being subject to a tax, and the baker not being able to make it of exact weight, without prejudice, on account of its great extent of crust.

American flour is celebrated all over the world, and is more extensively used in England, especially the finest sorts for pastry; but, of course, the demand for it in the immense continent itself is something enormous. Take one instance, Philadelphia, which is celebrated for its good bread. Over one million barrels are sold in that city annually for home consumption, and two-thirds of this is made into bread. The 1300 bakers in Philadelphia use 600,000 barrels, a barrel of good flour making from 270 to 280 five cent. loaves, and the best flour is the cheapest to use. As a rule, the bakers use choice brands, and mix four grades to get the proper alloy, so to speak—two ‘Minnesota springs’ and two ‘Indiana winters.’ Some bakers, especially those who make the best breads, use only one grade of spring wheat and two of winter. In the olden time yeast was made of malt, potatoes, and hops, and it is still largely used, but the bakers of fancy breads use a patent yellow compressed yeast. There are seven large steam bread bakeries in Philadelphia, giving employment to three or four hundred hands. One large establishment manufactures the different varieties of Vienna bread exclusively. It is made of the best flour, and milk instead of water is used to mix the flour. The baking is done in air-tight ovens, and the steam generated in baking settles back on the bread instead of escaping. This makes the outer crust thin and tender, and gives the bread a particularly rich taste and pleasant aroma.

With the addition of maize and buckwheat, the Americans use the same cereals for making bread as we do; but, of course, as is the case with every nation, there are specialities which do not travel abroad. Graham bread is our wholemeal bread, and should be made with the unbolted meal of wheat, and not only that, but the wheat of which it is made should be good plump grain, otherwise there would be a disproportionate quantity of bran.

Then there is Boston brown bread, for which the following is the formula: One quart Indian corn meal, one quart Graham, one quart rye flour, one quart white flour, one quart boiling water, one pint yeast, one small cup of molasses, two teaspoonfuls of salt, half-cup of burnt sugar colouring. For rye and Indian corn bread it is only necessary to change the above recipe by leaving out the Graham and white flour and doubling the proportions of Indian corn meal and rye in their place.

Of rolls there are very many varieties besides the ordinary French rolls. Many hotels have their speciality in this class of bread, and, consequently, we have Parker, Tremont, Revere, Brunswick, Clarendon, St. James, Windsor, &c., rolls, besides which there are twist and sandwich rolls.

CHAPTER VII.
Early English Bread.

When the culture of grain in Britain really commenced we cannot possibly tell, but we know that the Phœnicians traded with this island in very early times for tin. All that we really know is from the fragments of writing left by Pytheas, who may, in one sense, be said to have been the discoverer of Britain. About 340 B.C. the Greek colony which the Greeks had planted at Massilia (Marseilles) wished to extend their trade, and, whether at their expense or his own, Pytheas, a learned man, a geographer and astronomer, set sail for parts unknown in the Western Ocean.

Diodorus Siculus, who lived just before the Christian era, must have taken his account of the Britons from Pytheas. In Book V., c. 2, he says: ‘They dwell in mean cottages, covered for the most part with reeds and sticks. In reaping their corn, they cut the ears from off the stalk, and house them in repositories under ground; thence they take and pluck out the grains of as many of the oldest of them as may serve them for the day, and, after they have bruised the corn, make it into bread,’

It is said, also, that about this time the Britons exported corn to Gaul and also up the Rhine. On Cæsar’s arrival he found them an agricultural people, with abundance of wheat and barley; and during the time of the Roman occupation they made great advances in agriculture. After their departure a hide of land was 180 acres if it was cultivated on the Roman three-field system, or 160 if on the English plan of two-field course. In the former, one portion was sown with winter wheat, a second with spring wheat, whilst the third lay fallow. The English way was to divide the hide, and in each half to sow alternately spring and winter wheat, and the chief crops raised were rye, oats, barley, wheat, beans and peas. In social rank, the yeoman, or geneat (tenant farmer), ranked next after the thegn and the priest, whilst even the baker was an important member of a thegn’s household—the bread being made in round flat cakes from wholemeal (for there is no mention of bolting it), ground in a hand-mill or quern. Such were doubtless the storied cakes which Alfred watched for the neatherd’s wife.

The peasants’ bread was principally made of rye, oats, and beans, the wheat being used by the ‘gentry’ only—ordinary bread being made of barley; and, connected with the latter, are derived our names of Lord and Lady, the first from Llaford, originator of bread, or bread-ward, the latter from Llæfdige, bread-maid, or bread-maker. So, too, we owe our wedding cake to the great loaf made by the bride to show her inauguration into housewifery, which was partaken of by the wedding guests.

The peasant baked his bread on iron plates or in rude ovens, and ground his coarse meal in hand-mills; but in later times water was made the principal motive power for grinding corn, and about 5000 mills are mentioned in Domesday Book; but they are not particularised as to what power they were worked by.

As a trade, the bakers of London rank from a very early date. They formed a brotherhood, or guild, in the reign of Henry II., about 1155. Stow says of them: ‘The Company of White Bakers are of great antiquity, as appeareth by their Records, and divers other things of antiquity, extant in their Common Hall. They were a Company of this City in the first year of Edward II., and had a new Charter granted unto them in the first year of Henry VII., the which Charter was confirmed unto them by Henry VIII., Edward VI., Queen Mary, Queen Elizabeth, and King James I. Their Arms were anciently borne; the crest and supporters were granted to them by Robert Cook, Clarencieux, the Letters Patent bearing date November 8 (32 Eliz.), 1590. The Cloud on the Chief thro’ which the Hand holding the Scales Cometh, hath a Glory, omitted in the edition printed 1633; and on each side of the Hand are two Anchors, here also omitted; as by the Visitation Book, Anno 1634, appears.’

Stow describes the Company of the Brown Bakers as ‘A Society of long standing and continuance, prevailed to have their Incorporating granted the ninth day of June, in the 19th year of the Reign of our Sovereign Lord King James I.’

The Arms of both White and Brown Bakers are copied from Harl. MSS. 1464, 57e. (73), A.D. 1634—the Arms of these and other Companies being copied from the Herald’s Visitation of that year, by Rd. Price, Armes-Painter.

The Arms of the White Bakers.

Heraldically described, the Arms of the White Bakers are—Gules, three Garbs Or, a chief barry wavy of four, argent and azure, an arm issuing from clouds radiated of the second, the hand holding a pair of scales depending between the upper Garbs, also of the second. Crest: Two Arms embowed issuing out of clouds, proper, holding in the hands a chaplet of wheat, or. Supporters: Two Stags, proper, attired, or, each gorged with a chaplet of wheat, of the last.

Arms of the Brown Bakers.

The Arms of the Brown Bakers closely resemble those of their white brethren, but are not so dignified, as lacking supporters and motto: Vert, a chevron quarterly, or and gules, charged with a pair of balances, azure, holden by a hand out of a cloud, proper, between three garbs of beans, rye and wheat, or. On a chief barry of five, wavy, argent and azure, an Anchor couchant, or. Crest: An Arm quarterly of the second, the hand holding a bean sheaf, proper.

W. Carew Hazlitt, in his Livery Companies of the City of London (Lond. 1892) says: ‘In the Elizabeth, as in the Henry VIII. Charter, the White Bakers had taken the initiative in drawing the makers of brown bread, whose business was far more limited and unimportant, into union with them on unequal terms, and the latter body dissented and renounced; whereupon the Queen was advised by the Lords of the Council to recall her patent. This proceeding seems, for a time, to have caused the matter to drop; but in 19 James I., June 6, 1622, the Brown Bakers succeeded in securing separate incorporation, with a common seal, a Master, three Wardens, and sixteen Assistants, as well as all other usual rights and powers. We hear nothing further of the matter till 1629, when the two bodies were still separate, the White Bakers being assessed for a levy by the City in that year at £25 16s., the other at £4. 6s., a proof of the relative weight and resources of the disputants, which is confirmed by the proportions contributed by each to the Ulster scheme a few years prior, namely, £480 and £90. In 1654 the Brown Bakers had apparently relinquished their independent quarters at Founders’ Hall, Lothbury, as if an union had been arranged; and in 2 James II. the charter was received with the usual restrictions in regard to the oaths of allegiance and supremacy, and conformity to the Church of England, but otherwise in such a form as to lead to the belief that it comprehended both sections of the trade.’

The Bakers’ Company ranks very high after the twelve great City Companies, on account of its great antiquity. Its Hall, in Stow’s time, was in ‘Hart Lane, or Harp Lane, which likewise runneth (from Tower Street) into Thames Street. In this Hart Lane is the Bakers’ Hall, some time the dwelling-house of John Chichley, Chamberlain of London.’ And in Harp Lane it still is. According to Whitaker’s Almanack for 1904 its livery numbers 152 and its total income is only £1900.

Much early legislation was passed regarding bakers and their calling, but, in spite of it all, some bakers did not amend their ways, and an amusing grievance was made by Fabyan as to their punishment. In his Chronicles, under date of 1268, and speaking of the harshness of Sir Hugh Bigod, justice, he says: ‘In processe of tyme after, the sayde syr Hughe, wt. other, came to Guylde hall, and kepte his courte and plees there withoute all ordre of lawe, and contrarye to the lybertyes of the cytie, and there punysshed the bakers for lacke of syze, by the tumberell, where before tymes they were punysshed by the pyllery, and orderynge many thynges at his wyll, more than by any good ordre of lawe.’ And Holinshed repeats the story.

Nor were their misdeeds confined to their trade, as we may learn from the Archives of the City of London. In fact, their evil deeds were so notorious that the King himself had to take cognizance of them.

That the bakers wanted looking after is well evidenced by the following extracts from the City archives:

26 Edward I., A.D. 1298. ‘Be it remembered that on Wednesday next after the Feast of St. Lawrence (August 10), in the 26th year of the reign of King Edward, Juliana, la Pestour of Neutone (the baker of Newington), brought a cart laden with six shillings’ worth of bread into West Chepe; of which bread, that which was light bread was wanting in weight, according to the assise of the halfpenny loaf, to the amount of 25 shillings in weight. [The shilling of silver being three-fifths of an ounce in weight, this deficiency would be 15 ounces.] And of the said six shillings’ worth, three shillings’ worth was brown bread; which brown bread was of the right assise. It was, therefore, adjudged that the same should be delivered to the aforesaid Juliana, by Henry le Galeys, Mayor of London, Thomas Romeyn, and other Aldermen. And the other three shillings’ worth, by award of the said Mayor and Aldermen, was ordered to be given to the prisoners in Newgate.’

An Early Bakery.

3. Edward II., A.D. 1310. ‘On the Monday next before the Feast of St Hilary (13th January), in the third year of the reign of Edward, the son of King Edward, the bread of Sarra Foting, Christina Terrice, Godiyeva Foting, Matilda de Bolingtone, Christina Pricket, Isabella Sperling, Alice Pegges, Joanna de Cauntebrigge, and Isabella Pouvestre, bakeresses of Stratford [The bread of London, in these times, was extensively made in the villages of Bromley (Bremble), Middlesex, and Stratford-le-Bow.] Stow says, ‘And because I have here before spoken of the bread carts coming from Stratford at the Bow, ye shall understand that of old time the bakers of bread at Stratford were allowed to bring daily (except the Sabbath and principal feasts) divers long carts laden with bread, the same being two ounces in the penny wheat loaf heavier than the penny wheat loaf baked in the City, the same to be sold in Cheape, three or four carts standing there, between Gatheron’s Lane and Fauster’s Lane end, one cart on Cornhill, by the Conduit, and one other in Grasse Street. And I have read that in the fourth year of Edward II., Richard Reffeham being Mayor, a baker named John, of Stratforde, for making bread less than the assise, was, with a fool’s hood on his head and loaves of bread about his neck, drawn on a hurdle through the streets of the City. Moreover, in the 44th of Edward III., John Chichester being Mayor of London, I read in the Visions of Piers Plowman, a book so called, as followeth:

At Londone I leve,

Liketh wel my waires;

And louren whan thei lakken hem.

It is noght long y passed,

There was a careful commune,

Whan no cart came to towne

With breed fro Stratforde:

Tho gennen beggaris wepe,

And werkmen were agast a lite;

This wole be thought longe.

In the date of oure Drighte,

In a drye Aprill.

A thousand and thre hundred

Twies twenty and ten,

My waires were gesene

Whan Chichestre was Maire.’]

was taken by Roger le Paumer, Sheriff of London, and weighed before the Mayor and Aldermen; and it was found that the halfpenny loaf weighed less than it ought by eight shillings. But, seeing that the bread was cold, and ought not to have been weighed in such state, by the custom of the City, it was agreed that it should not be forfeited this time. But, in order that such an offence as this might not pass unpunished, it was awarded as to bread so taken that three halfpenny loaves should always be sold for a penny, but that the bakeresses aforesaid should this time have such penny.’

5. Edward II., A.D. 1311. ‘The bread taken from William de Somersete, baker, on the Thursday next before the Feast of St. Laurence (10th August) in the fifth year of the reign of King Edward, was examined and adjudged upon befor Richer de Refham, Mayor, Thomas Romayn, John de Wengrave, and other Aldermen; and, because it was found that such bread was putrid, and altogether rotten, and made of putrid wheat, so that persons by eating that bread would be poisoned and choked, the Sheriff was ordered to take him, and have him here on the Friday next after the Feast of St. Laurence; then to receive judgment for the same.’

In the 1 Ed. III. (1327) a curious fraud was brought to light, and John Brid and seven other bakers, and two bakeresses, were tried before the Mayor and Aldermen, ‘for that the said John, for falsely and maliciously obtaining his own private advantage, did skilfully and artfully cause a certain hole to be made upon a table of his, called a molding borde pertaining to his bakehouse, after the manner of a mouse-trap, in which mice are caught, there being a certain wicket warily provided for closing and opening such hole.

‘And when his neighbours and others, who were wont to bake their bread at his oven, came with their dough, or material for making bread, the said John used to put the said dough or other material upon the said table, called a molding borde, as aforesaid, and over the hole before mentioned, for the purpose of making loaves therefrom for baking; and such dough or material being so placed upon the table aforesaid, the same John had one of his household, ready provided for the same, sitting in secret beneath such table; which servant of his, so seated beneath the hole, and carefully opening it, piecemeal, and bit by bit, craftily withdrew some of the dough aforesaid, frequently collecting great quantities of such dough, falsely, wickedly, and maliciously, to the great loss of all his neighbours and persons living near, and of others who had come to him with such dough to bake, and to the scandal and disgrace of the whole City, and, in especial, of the Mayor and Bailiffs for the safe keeping of the assizes of the City assigned. Which hole, so found in his table, aforesaid, was made of aforethought; and, in like manner, a great quantity of such dough that had been drawn through the said hole was found beneath the hole, and was, by William de Hertynge, serjeant-at-mace, and Thomas de Morle, clerk of Richard de Rothynge, one of the Sheriffs of the City aforesaid, who had found such material, or dough, in the suspected place before mentioned, upon oath brought here into Court.’

All the prisoners pleaded Not Guilty; but the case was too clear against them, and ‘It was agreed, and ordained, that all those of the bakers aforesaid, beneath whose tables with holes dough had been found, should be put upon the pillory, with a certain quantity of such dough hung from their necks; and that those bakers in whose houses dough was not found beneath the tables aforesaid, should be put upon the pillory, but without dough hung from their necks; and that they should so remain upon the pillory until Vespers at St. Paul’s in London should be ended.’ The women were committed to Newgate.

There was another punishment by which bakers, in common with all who told lies, or libelled, or scandalised their neighbour, had to stand in the pillory with a whetstone hung round their neck.

England suffered much from dearth. Holinshed tells us how, in 1149, ‘The great raine that fell in the summer season did much hurt unto corne standing on the ground, so that a great dearth followed. 1175.—The same yeare both England and the countries adjoining were sore vexed with great mortalitie of people, and immediatlie after followed a sore dearth and famine. 1196.—Here is also to be noted, that in this seventh yeare of King Richard, chanced a dearth through this realme of England, and in the coasts about the same. 1199.—Furthermore I find that in the daies of this King Richard a great dearth reigned in England, and also in France, for the space of three or foure yeares during the wars betweene him and King Philip, so that, after his returne out of Germaine, and from imprisonment, a quarter of wheat was sold at eighteen shillings eight pence, no small price in those daies, if you consider the alay of monie then currant.

‘1222.—Likewise on the day of the exaltation of the Crosse, a generall thunder happened throughout the realme, and thereupon followed a continuall season of foule weather and wet, till Candlemas next after, which caused a dearth of corne, so as wheat was sold at twelve shillings the quarter.

‘1245.—Again the King, of purpose, had consumed all the provision of corne and vittels which remained in the marshes, so that in Cheshire, and other parts adjoining, there was such dearth that the people scarse could get sufficient vittels to susteine themselves withall.

‘1258.—In this yeare was an exceeding great dearth, insomuch that a quarter of wheat was sold at London for foure and twentie shillings, whereas within two or three yeares before, a quarter was sold at two shillings. It had been more dearer, if great store had not come out of Almaine; for in France and in Normandie it also failed. But there came fiftie great ships fraught with wheat and barlie, with meale and bread out of Dutch land, by the procurement of Richard, King of Almaine, which greatlie releeved the poore; for proclamation was made, and order taken by the King, that none of the citizens of London should buy anie of that graine to laie it up in store, whereby it might be sold at an higher price unto the needie. But, though this provision did much ease, yet the want was great over all the realme. For it was certainlie affirmed that in three shires within the realme there was not found so much graine of that yeare’s growth as came over in those fiftie ships. The proclamation was set forth to restrein the Londoners from ingrossing up that graine, and not without cause; for the wealthie citizens were evill spoken of in that season, bicause in time of scarcitie they would either staie such ships as, fraught with vittels, were comming towards the citie, and send them some other way forth, or else buy the whole, that they might sell it by retaile, at their pleasure, to the needie. By means of this great dearth and scarcitie, the common people were constrained to live upon herbs and roots, and a great number of the poore people died through famine. They died so thicke that there were great pits made in churchyards to laie the dead bodies in, one upon another.

‘1289.—There insued such continuall raine, so distempering the ground, that corne waxed verie deare, so that whereas wheat was sold before at three pence a bushell, the market so rose by little and little that it was sold for two shillings a bushell, and so the dearth increased still almost for the space of 40 yeares, till the death of Edward the Second, in so much that sometimes a bushel of wheat, London measure, was sold at ten shillings. 1294.—This yeare in England was a great dearth and scarcity of corne, so that a quarter of wheat in manie places was sold for thirtie shillings; by reason whereof poor people died in manie places for lack of sustnance.

‘1316.—The dearth, by reason of the unseasonable weather in the summer and harvest last past, still increased, for that which with much ado was inned, after, when it came to the proofe, yeelded nothing to the value of that which in sheafe it seemed to conteine, so that wheat and other graine which was at a sore price before, now was inhanced to a farre higher rate, the scarcitie thereof being so great that a quarter of wheat was sold for fortie shillings, which was a great price, if we shall consider the allaie of monie then currant. Also, by reason of the murren that fell among cattell, beefes and muttons were unreasonablie priced.... In this season vittles were so scant and deere, and wheat and other graine brought to so high a price, that the poore people were constreined through famine to eat the flesh of horses, dogs, and other vile beasts, which is wonderfull to beleeve, and yet, for default, there died a great multitude of people in divers places of the land. Foure pence in bread of the coarser sort would not suffice one man a daie. Wheat was sold at London for foure marks a quarter and above. Then after this dearth and scarcitie of vittels issued a great death and mortalitie of people; so that what by warres of the Scots, and what by this mortalitie and death, the people of the land were wonderfullie wasted and consumed. O pitifull depopulation!

‘1335.—This yeare there fell great abundance of raine, and thereupon insued morren of beasts; also corne so failed this yeare that a quarter of wheat was sold at fortie shillings. 1353.—In the summer of this season and twentieth yeare, was so great a drought that from the latter end of March fell little raine till the latter end of Julie, by reason whereof manie inconveniences insued; and one thing is specially to be noted, that corne the yeare following waxed scant, and the price began this yeare to be greatlie inhanced. Also beeves and muttons waxed deare for the want of grasse; and this chanced both in England and France, so that this was called the deere summer. The Lord William, Duke of Baviere or Bavaria, and Earl of Zelund brought manie ships in London fraught with rie for the releefe of the people, who otherwise had, through their present pinching penurie, if not utterlie perished yet pittifullie pined.

‘1370.—By reason of the great wet and raine that fell this yeare in more abundance than had been accustomed much corne was lost, so that the price thereof was sore inhanced, in so much that wheat was sold at three shillings four pence the bushell. 1389.—Herewith followed a great dearth of corne, so that a bushell of wheat in some places was sold at thirteen pence, which was thought to be a great price. 1394.—In this yeare was a great dearth in all parts of England, and this dearth or scarcitie of corne began under the sickle, and lasted till the feast of Saint Peter ad Vincula—to wit, till the time of new corne. This scarcitie did greatly oppresse the people, and chieflie the commoners of the poorer sort. For a man might see infants and children in streets and houses, through hunger, howling, crieing, and craving bread, whose mothers had it not (God wot) to breake unto them. But yet there was such plentie and abundance of manie years before, that it was thought and spoken of manie housekeepers and husbandmen, that if the seed were not sowen in the ground, which was hoorded up and stored in barnes, lofts, and garners, there would be enough to find and susteine all the people by the space of five years following.... The scarcity of victuals was of greatest force in Leicestershire, and in the middle parts of the realme. And although it was a great want, yet was not the price of corne out of reason. For a quarter of wheat, when it was at the highest, was sold at Leicester for 16 shillings 8 pence at one time, and at other times for a market of 14 shillings; at London and other places of the land a quarter of wheat was sold for 10 shillings, or for little more or lesse. For there arrived eleven ships laden with great plentie of victuals at diverse places of the land, for the reliefe of the people. Besides this, the citizens of London laid out two thousand marks to buy food out of the common chest of orphans, and the foure and twentie aldermen, everie of them put in his twentie pounds apeece for necessarie provision, for feare of famine likelie to fall upon the cities. And they laid up their store in sundrie of the fittest and most convenient places they could choose, that the needie and such as were wrong with want might come and buy at a certaine price so much as might suffice them and their families; and they which had not readie monie to paie downe presentlie in hand, their word and credit was taken for a yeare’s space next following, and their turn served. Thus was provision made that people should be relieved, and that none might perish for hunger.

‘1439.—This yeare (by reason of great tempests, raging winds, and raine) there arose such scarsitie that wheat was sold at three shillings foure pence the bushell.... Whereupon Steven Browne, at the same season maior of London, tendering the state of the Citie in this want of bread corne, sent into Pruse certeine ships, which returned laden with plentie of rie; wherewith he did much good to the people in that hard time, speciallie to them of the Citie, where the want of corne was not so extreame as in some other places of the land, where the poore distressed people that were hunger-bitten made them bred of ferne roots, and used other hard shifts, till God provided remedie for their penurie by good successe of husbandrie. 1527.—By reason of the great wet that fell in the sowing time of the corne, and in the beginning of the last yeare; now, in the beginning of this, corne so failed, that in the Citie of London, for a while, bread was scant, by reason that the commissioners appointed to see order taken in shires about, ordeined that none should be conveied out of one shire into another. Which order had like to have bred disorder, for that everie countrie and place was not provided alike, and namelie London, that maketh her provision out of other places, felt great inconvenience thereby, till the merchants of the Stillard and others out of the Dutch countries brought such plentie that it was better cheape in London than in anie other part of England, for the King also releeved the citizens in time of their need with a thousand quarters, by waie of lone, of his owne provision.’

By the foregoing we see that the bad dearths came at longer intervals, probably owing to better husbandry, and the regular importation of foreign corn before a scarcity could arise. But, on the other side, I have to chronicle a few (unfortunately only too few) years of exceeding plenty. The first one recorded was in 1288, and is thus recorded by Stow: ‘The summer was so exceeding hote this yeere that many men died through heate, and yet wheate was solde at London for three shillings foure pence the quarter when it was dearest, and in other partes abroad the same was sold for twentie pence or sixteen pence the quarter; yea, for twelve pence the quarter, and in the west and north parts for eight pence the quarter; barley for six pence, and oats for foure pence the quarter, and such cheapnesse of beanes and pease as the like had not been heard. 1317.—This yeere was an early harvest, so that all the corne was inned before St Giles day (Sep. 1). A bushel of wheat that was before for X shillings was solde for ten pence; and a bushel of otes that before was eyght shillings was solde for eyght pence.’

Holinshed tells us that in 1493 wheat was sold in London at 6d. the bushel; and in 1557.—‘This yeare, before harvest wheat was sold for foure marks the quarter, malt at foure and fortie shillings the quarter, and pease at six and fortie shillings and eight pence; but, after harvest, wheat was sold for five shillings the quarter, malt at six shillings eight pence, rie at three shillings foure pence. So that the penie wheat loafe that weied in London the last yeere but eleven ounces Troie weied now six and fiftie ounces Troie. In the countrie wheat was sold for foure shillings the quarter, malt at foure shillings eight pence; and, in some places a bushell of rie for a pound of candles, which were foure pence.’