A Matter of Time: Medieval Recipes for a Modern Christmas, or Fantastic Feasts and How to Plan Them

Pairing myriad traditional dishes with more elaborate fare in a spectacle appealing to both sight and stomach, the modern Christmas meal maintains some semblance of the medieval feast. But modern feasts are minuscule meal events by medieval standards.  

Like the feasting accoutrements of medieval England, contemporary Christmas table settings typically include cloths and candles, serving platters and salt, a plethora of foods to sample and savor. Differences, of course, also abound. For example, while we pile food upon plates and tuck into our dinners with a fork, our predecessors preferred a hearty slab of bread and a spoon.

Bread was not only served for eating but also used as crockery: large, typically square slices of bread called trenchers were used in place of dishes and, after absorbing drippings from the feast, were refurbished as sop in wine or milk or given as alms to the poor.

Not unlike contemporary bread bowls, trenchers were, essentially, edible crockery. Trenchers were often colored with spices: rendered green with parsley, yellow with saffron, and pink with sandalwood. The image, contained in a manuscript produced in France and illuminated in England in the early 14th century and housed at the British Library, depicts two men baking bread (BL Royal MS 10 E IV, f. 145v).

Medieval diners would have primarily used their fingers, plus a spoon supplied by their host for soft foods such as soups and puddings. A knife, frequently one of their own, would be used for lifting meats from platters and sometimes to the mouth. The lack of utensils does not indicate a lack of etiquette. On the contrary, table manners were held in high regard, as was hygiene. Napkins were pinned around the neck or placed in the lap. Particular fingers were used for particular foods to avoid tampering. Hands were washed in perfumed water before the meal began, between courses, and at the meal’s end.

The Prioress, one of the pilgrims from Geoffrey Chaucer’s Canterbury Tales, exhibits the the extent to which manners mattered in the Middle Ages. The General Prologue describes how during meals the Prioress lets no morsel fall from her lips, does not dip her fingers too deeply into sauces, carries her food seamlessly to mouth, and ensures no grease enters her cup while drinking (lines 127-136). Depicted beside the beginning of her tale in the fifteenth-century Ellesmere Chaucer, the Prioress may have questionable morals, but her table etiquette could not be more dignified (Huntington Library, San Marino, MSS EL 26 C 9, f. 148v).

Pageantry was an integral component of the medieval feast. Peacocks, a medieval delicacy, were cooked and served readorned with their iridescent feathers. Live birds were tethered in pies so that they sang when the crust was cut. Mythical creatures from medieval bestiaries, such as the cockentrice, were created by cooks who stitched together the upper half of a chicken and the lower half of a pig or vice versa. Performers of various kinds popped from enormous puddings, enacting a grand entrance that was itself a form of entertainment.  

As guests imbibed in food and drink, musicians provided vocal and instrumental accompaniment to the feast. Music not only created appropriate atmosphere for the meal but also signaled the start of each course, even the introduction of specific dishes. Indeed, the staging and procession of the meal was as crucial for a successful feast as the food.

Medieval illumination depicting a feast for King Richard II of England, who reigned from 1377 to 1399 (BL Royal MS 14 E IV, f. 265v). Although rarely used, plates, rather than trenchers, may appear here, as the individual dishes are the same color as the serving platters, or chargers, on the table.

In the recipe for a medieval feast, time is the essential ingredient.

By medieval weights and measures, we simply don’t spend enough time at the dinner table. Modern menu plans and eating practices, even when expanded and extended for the purposes of holiday celebration, tend to follow a fairly straightforward appetizer-entrée-dessert trajectory that lasts maybe an hour or two around the actual table. Formal seating might be limited to the main course, or all three courses might be served simultaneously, resulting in an abbreviated eating experience that could not compete with the gastronomic pleasure produced through the successive courses of a medieval feast.  

As Madeleine Pelner Cosman explains in her book Fabulous Feasts: Medieval Cookery and Ceremony, “The medieval ‘course’ was closer than the modern to the Latin origins of the word currere, to run, a running, passing, flowing ordering in time. No mere appetizer-entrée-dessert sequence made the medieval menu. Yet there was a tripartite configuration for most feast fares: each of three ‘courses’ had seven or twelve or fifteen separate meat or poultry or fish or stew or sweet dishes—or, in the most elegant feasts, all. The medieval course, then, was an artful succession of foods in time.”[1] Abundance, not gluttony, was probably the goal. In other words, medieval feasting was likely more about a wide variety of choices rather than excessive portions.

Along with an abundance of fascinating information about medieval food and feasting, Cosman’s book contains more than 100 recipes from medieval manuscripts, including one for “Four and Twenty Singing Blackbird Pie or Live Frog and Turtle Pie” (204). The Medieval Cookbook by Maggie Black is a good source for adventurous cooks more interested in medieval recipes and less fussed about food history (British Museum Press 2012).

Should the pageantry of peacock preparation evade your palate or your price point (or violate the laws where you live), there are still plenty of ways to infuse the flavor of medieval feasting into your Christmas meal.

For a condensed but comprehensive feast in medieval form, you can plan your menu by preparing a single dish from each of the categories Cosman outlines in her truly excellent book: appetizer; soup or sauce or spiced wine; bread or cake; meat; fish; fowl; vegetable or vegetarian variation; fruit or flower dessert; spectacle or sculpture or illusion food.[2]

Fruit desserts are plentiful in the modern period; flower desserts are not nearly as prevalent. I highly recommend a rose pudding if you’d like to give a medieval recipe a go.

For a contemporary spin on the cockentrice, a turducken could fulfill the final category and create the kind of wonder apropos of a Christmas celebration. Remember you can always buy a three-bird roast already prepped, rather than attempt the stuffing method yourself.

A turducken consists of a chicken stuffed into a duck stuffed into a turkey, with all of the carcasses deboned. The dish is a form of engastration, a method of food preparation where the carcass of one animal is stuffed into the gastric passage of another. The technique supposedly originated in the Middle Ages.

Since I’ve not made a turducken myself, I can’t attest to its difficulty. But I can say from experience that a beef wellington might be a more practical choice, and the pastry can be shaped to satisfy the sculpture aspect of the category. Done properly, the beauty of the red meat inside a golden pastry crust adorned with seasonal designs is an impressive spectacle despite its relatively simple preparation. And it tastes absolutely divine.

Cue music to set the mood. If you’re interested in medieval music, you might enjoy this playlist by a friend and fellow medievalist made specifically for the holiday. I recommend Hildegard von Bingen’s Canticles of Ecstasy. If you’re medieval curious but want something more upbeat, try Hildegard von Blingen for a premodern spin on pop music.

But to truly revel in the zeal of the medieval feast, take your time. Sit at the table, serve your food in courses, and savor every minute as much as every bite.  

Emily McLemore, Ph.D.
Department of English
University of Notre Dame


[1] Madeline Pelner Cosman, Fabulous Feasts: Medieval Cookery and Ceremony, New York: George Braziller, Inc. (1976), p. 20.

[2] Cosman, Fabulous Feasts, p. 130.

The Meeting in the Middle Ages Podcast: Asking What Medievalists Do, and How they Came to Do it.

In September 2022, the ‘Meeting in the Middle Ages’ podcast launched its first episode. It was the culmination of months of planning and preparation. Launched initially on Spotify and Apple Podcasts, we are happy to say that it found its audience. As we continue to post our monthly episodes and our audience steadily grows, we wanted to introduce the podcast to readers of the MI Research Blog and explore the rationale behind it.

What is the podcast?

‘Meeting in the Middle Ages’ is a monthly conversation with a medievalist scholar or graduate student. Each month, we as hosts (Will and Ben) sit down to find out ‘what medievalists do, and how they came to do it.’ Medieval Studies can seem like an inaccessible field, relying on knowledge of language, history, philosophers, theologians, and texts that general readers would rarely (if ever) stumble upon. We want to try and elucidate the work that medievalists do: what skills they have to develop, the ways that they approach problems. But we also want to share how people get into the field of Medieval Studies. Our guests, unsurprisingly, all have a love of history and research. But their paths to the medieval world have been varied and surprising.

As we continue to develop the podcast, we are keeping two audiences in mind. Our hope is that ‘Meeting in the Middle Ages’ intrigues not only excited graduate students like ourselves, but anyone interested in the medieval world or the many fields that intersect with medieval studies: history, anthropology, theology, philosophy, literary studies, and more.

How did it begin?

The podcast was born out of an independent research project for a leadership course. Early on in the course, Will knew that he wanted to work on a public-facing humanities project. Thinking through the idea of podcasting, he realized that there were plenty of excellent podcasts that could teach you about historical battles or literature. But there were none that explained how the research behind those other podcasts might be done. No one was there to explain ‘how the sausage got made.’ To pursue the idea further, Will asked Ben to join him in bringing the podcast to life.

As Ben recalls, ‘last year, Will approached me with a simple but exciting idea: a podcast for the Medieval Institute. As he started to explain the idea, I already knew my answer would be an enthusiastic yes. As young academics entering this field, so much of what medievalists do seems intimidating or mysterious. We appreciate the impressive books and articles that steadily flow from senior medievalists into our library, but we also want to know how such works were made. Getting to sit down informally with medievalists from across the world to discuss their processes, passions, and personal histories was too exciting of an opportunity to pass up.’

How is it going?

Since launching the podcast in September 2022, we’ve released three episodes and (at the time of writing) are gearing up to release episode 4. In Episode 1, we interviewed Dr. Andrew Irving of the University of Groningen and talked about the value of consulting materials in person. As his stories reveal, doing in-person research can lead you to record and analyze some very surprising parts of your materials! In Episode 2 we spoke with Eleonora Celora, a graduate student at Notre Dame who recently co-authored and published Décrire le manuscrit liturgique. Méthodes, problématiques, perspectives (Brepols, 2021) with Dr. Laura Albiero. Episode 3 is a chat with Dr. Rachel Koopmans and her fascinating work on the stained-glass windows of Canterbury Cathedral. We have several other interviews recorded and in the editing phase that we’re excited to share with you.

We’re extremely grateful to all the professors and students who have consented to participate in the podcast. They have been gracious with their time and support. Feedback has been very positive, and we are always working to improve our format and content. We’ve been able to expand our reach beyond Spotify and Apple Podcasts to include Google Podcasts and Overcast.

The podcast is a labor of love for us both. Through it, we’ve had to become sound engineers, social media managers, administrative coordinators, and, most important of all, interviewers. It’s been a challenging but rewarding opportunity that we hope will long outlive our tenure as graduate students at Notre Dame. We want this podcast to become part of the fabric of the Medieval Institute, and an outlet for public-facing engagement just as the MI Research Blog has become. We hope that the podcast will be a place for students to practice public-facing work while also sharing the exciting work of scholars at various stages in their careers with the broader community. The medieval is for everyone, and we hope you listen in and explore it with us.

Benjamin Pykare & Will Beattie
PhD Candidates
Medieval Institute
University of Notre Dame

Pilgrimage and Public Humanities

Pilgrimage and the institutions that supported it spanned the many cultures and religions of the ancient and medieval worlds. It was a truly global phenomenon of the Middle Ages. Pilgrims undertook their journeys to fulfill religious obligations, to give thanks for healing, and to receive counsel from spiritual experts. Established routes led to sacred sites located on natural landmarks or along waterways, and marked by temples, shrines, churches and mosques. Often pilgrims desired contact with a sacred object, like an image of the divine, believed to possess healing power.

Going on pilgrimage still appeals today to people religiously affiliated or not, and medieval routes continue to attract travelers. Moreover, pilgrimage is now being used in justice work as an embodied practice that can support liberation and healing. What are the common threads and important differences between the practice of pilgrimage in the deep past and our present moment? Can the long history of pilgrimage inform current thinking about hospitality and encounter?

The imperative to provide hospitality catalyzed the invention of major social institutions in the Middle Ages. Hospitals and other charitable associations were established across Africa, Europe, and Asia to house pilgrims along their route and welcome them at their destination. On pilgrimage, medieval people encountered different cultures, and a rich literature developed as writers published accounts of their travels. Ibn Battuta, a Muslim jurist from Morocco, devotes much of his famous travel narrative to recounting visits with Sufi saints and Islamic scholars; as he made the obligatory pilgrimage to Mecca in 1325, he sought out their learning and their blessing. Similarly, the English Christian merchant and author Margery Kempe emphasizes the positive relationships she fostered while on pilgrimage to Jerusalem and Rome in 1413. She finds help and support from Muslim tour guides who comfort her, a German priest who hears her confession, and wealthy Italian women who provide for her when she embraces voluntary poverty. Pilgrimage, for these writers, was as much about the journey as the destination.

The Medieval Institute’s public humanities initiative for Spring 2023 will investigate pilgrimage as a global medieval phenomenon structured by practices of hospitality and cross-cultural encounter. Our “Pilgrimage for Healing and Liberation” will, first, educate the public about the history, theology and liberatory praxis of pilgrimage and, second, sponsor two pilgrimage experiences. These events will help all who participate to understand how histories of violence and inequity have shaped our local environment in South Bend and to imagine how we might create a more just and inclusive community through systemic transformation. The participatory nature of pilgrimage lends itself to the work of public humanities as we partner with community organizations to “learn by doing.”

Beginning in January and continuing through March 2023, a series of webinars will present innovative research on cross-cultural approaches to studying the deep past as well as liberation theology and the arts. The first, “Pilgrimage in the Global Middle Ages: Hospitality and Encounter,” will compare medieval pilgrimage practices across the Judeo-Christian, Islamic and Chinese Buddhist traditions to explore commonalities and differences, with particular attention to the themes of hospitality and encounter. The second, “Pilgrimage and the Praxis of Liberation,” will examine theologies of pilgrimage and racial reconciliation. The third, “Sacred Art and the Journey toward Justice,” featuring artist Kelly Latimore, will consider images of the holy encountered at pilgrimage destinations with a focus on Black/Brown iconography in the Christian tradition. Finally, “The Black Madonna for Racial Liberation: A Spirituality to Empower Sacred Activism” will feature Dr. Christena Cleveland, author of God Is a Black Woman, which tells of her pilgrimage to France to see Black Madonna statues. Dr. Cleveland’s public theology models how pilgrimage and story-telling can serve the work for racial equity.

Artist Kelly Latimore created this Black Madonna icon, “Our Lady of Prompt Succor,” for the city of New Orleans, LA. Latimore will be a featured speaker in our webinar series.

This learning will prepare us to embark on two in-person pilgrimages in April 2023. One will take place in Chicago, where we will visit sites connected to Father Augustus Tolton, the first self-identified African-American man to be ordained a Catholic priest. He is currently one of the six African-American candidates for sainthood. By walking in his footsteps and visiting the site where he died, we will remember Tolton’s witness to the Gospel and his perseverance within the church despite its endemic racism. He strove to realize the church’s mission to be “truly Catholic” and inclusive of all people.

Venerable Augustus Tolton (1854-97)

For the second pilgrimage experience, participants will walk through the city of South Bend to landmarks from local African-American and Civil Rights history. We are partnering on this event with the local chapter of Faith in Indiana, a non-profit organization that mobilizes faith leaders to work for racial and economic equity. The goal is to raise consciousness and foster conversation around issues such as access to housing, health care, education, employment, and capital. Along the way, we will hear from speakers immediately impacted by structural violence, make connections between the landmark sites and current issues in local politics, and imagine the kind of community we want to live in – one that is inclusive, equitable and just.

We invite all friends of the MI to join us on the way.

Annie Killian, Ph.D.
Public Humanities Postdoctoral Fellow
Medieval Institute
University of Notre Dame