Oxymel – circa 9-10 century from Cild’s Anglo-Saxon Leech book

Recipe for oxymel from the "Leechdoms, wortcunning, and starcraft of early England. Being a collection of documents, for the most part never before printed, illustrating the history of science in this country before the Norman conquest. Collected and edited by the Rev. Oswald Cockayne, 1864"
Recipe for oxymel from the “Leechdoms, wortcunning, and starcraft of early England. Being a collection of documents, for the most part never before printed, illustrating the history of science in this country before the Norman conquest. Collected and edited by the Rev. Oswald Cockayne, 1864”

Oxymel

This recipe and documentation was for the paneling by the East Kingdom Brewers’ Guild at Great Northeastern Way 2013. Their suggestions are below the documentation…

Period, circa 9-10 century from Cild’s Anglo-Saxon Leech book

This “southern acid drink” and “southern Italkini drink wrought of vinegar and honey” of was a base for some medicinals, as well as one all on its own, suggested for hiccups and spewing, among other things. The additions are numerous including a variety of worts and also radishes, and rind of alder, but I chose to make the plain, simple hiccough remedy and cure for the “half dead disease.”

“If a man be sick of the half dead disease or epileptic, work him Oxymel, a southern acid drink, a mixture of vinegar and honey and water.  “Take of vinegar, one part; of honey, well cleansed, two parts; of water, the fourth part; then seethe dow

n to the third or fourth part of the liquid, and skim the foam and the refuse off continually, until the mixture be fully sodden. If thou wish to work the drink stronger then put as much of the vinegar as of the honey and use the leechdom either for this disorder or for full nigh any one.

Take always of the acid drink, so wrought, as much as may seem good to thee.

For these disorders put a radish into the liquor of the drink; let it be in for the space of a night; then give in the morning to the sick man, after his nights fast, the radish so liquored to eat, as he best may; and then when the radish is gone, poir thou hot water on the remains of the liquor; give it to the sick man to drink to the full….”

Translation from Leechdoms, wortcunning, and starcraft of early England. Being a collection of documents, for the most part never before printed, illustrating the history of science in this country before the Norman conquest. Collected and edited by the Rev. Oswald Cockayne, 1864

http://archive.org/stream/leechdomswortcun02cock#page/n11/mode/2up

Recipe

“Take of vinegar, one part; of honey, well cleansed, two parts; of water, the fourth part; then seethe down to the third or fourth part of the liquid, and skim the foam and the refuse off continually, until the mixture be fully sodden. If thou wish to work the drink stronger then put as much of the vinegar as of the honey…”

Redaction:

1 cup vinegar
2 cups honey (generic commercial honey)
1 cup water

The whole mix was put in a non-stick pot and boiled for 15 minutes; foam skimmed at that point and about every 5 minutes or so until the mix had reduced by roughly half. (Or what looked like half in the pot.)

The mix ratio is important for tasting. A blog about this beverage (with mint) suggested 8 oz water and 1 oz of syrup for a pleasing beverage. This mix is appropriate, because if too much it is very strong, and if too dilute the taste is, according to my taster, “ok but if beige were a taste this would be it.”

It is a pleasant enough thing cold when properly mixed; warm it would be a lovely base for a hot toddy. I did not have hiccups to test, though I expect I will be in a state to try it as a half-dead disease remedy at some point.

Preparation for the Panel

Take a glass of cold water, mix the drink so it is roughly 1:8 syrup to water and stir. I did this with a silver cup and metal spoon, with regular water from the event site.  The act of mixing the syrup made an impression on the panel as it is an extra step. While my original vessel was not very period, the serving vessel into which I prepared the beverage was moreso, which actually caused one adjudicator to adjust his score in my favor.

It was the first non-alcoholic beverage so paneled in memory and received a Craftsman level score. What would have improved the score would have been:

  • Use a more period source of honey, like a local beekeeper, or best of all, keep bees (this has to do with the complexity part of the scoring)
  • Make the vinegar myself from wine, or better, make the wine from which the vinegar would come
  • Present it in a more period vessel (I brought it in a clear bottle which had a snap-cap, like on a Grolsch bottle) such as a ceramic bottle or an amphora – the latter of which I actually even have, and in ceramic even- doh!
  • Bring the radish. I actually had radishes with me, and should have prepared one glass of the half-dead disease cure, because that would have been one more thing similar to the original recipe. (And also likely funny as all get out.)

I do plan to try this again with some of those suggestions in mind, maybe not pitching wine and making vinegar, but with using locally sourced honey and home-made wine vinegar at least. The panel did  enjoy the beverage though, which is really the point in the first place!

_____________________________________

I found the recipe online here:

The text is here: http://archive.org/stream/leechdomswortcun02cock#page/n11/mode/2up

A table is well enough furnished where the flagons are filled with good malt liquor ; it is flat heresy, they say, to discover mischief in University ” particular :” but, notwithstanding, the Saxons drank also mead, an exhilarating beverage, which from its sweetness must have been better suited to the palates of the ladies, and which was of an antiquity far anterior to written or legendary history. They had also great store of wines, which they distinguished by their qualities, as clear, austere, sweet, rather than by their provinces or birth. They made up also artificial drinks, oxymel, hydromel, mulled wines, and a Clear drink, or Claret/”^ of the nature of those beverages which are now called cup.

Of hiccupings. Hiccup comes on either by reason of re- pletion, or of emptiness, or of austere juices biting upon tlie stomach, and when these are vomited forth it ceases. Many also by only taking the medicine called ” by the three ” peppers,” if immediately on that they swallow wine, hiccup. It is also a recognized fact, that some turning their food sour,

hiccup ; and many also hiccup after shivering.We shall find then that a vomit is a sufficient cure for those who liiccui^ from repletion or irritation ; and the application of warmth for those that do so from chill. But when the hiccup comes on by fulness of moistures, it needs a violentevacuation ;

and this sneezing produces ; but sneezing does not cure the hiccups which depend on emptiness. Give thesufferer from hiccup rue with wine, or nitre in sweetened wine, or seseli, or carrot, or cummin, or ginger, or calamintha, or Keltic valerian. These arc proper for the cases in which food turns sour on the stomach, or for chill, or for emptiness. But for those that suffi^r by repletion Avith cold and viscid humours, give castoreum, three obols worth, and to drink some oxymel, etc. “voided, inasmuch as they have a bad etfect in clo.sini; Book il. the inwards, and they collect the swelling, and it doth not easily disperse,^ hence neither apples nor wine must be given, since they have a hot breath or (ironia. The man must take a not sharp wine ; one must also give him some oxymel, which is a southern or Italkni drink, wrought of vinegar and of honey : and when the burning of the heat bcginneth to wane away, chiefly through the mie, he must have lettuces and the inward part of southern poppy. Tokens that the swelling in the liver may not abate, nor run off; that that man hath a heavy sore in the parts of the nether liver, even as if he were weighted with something of a burden in the right side, and he hath not a heat of fever in these parts. To such a man must be given the drinks and the leechdoms, which we taught one should use for the insensible hardness begun in the liver ; with them let him make the obstructive mischief nesh. If any one applietli the leechdom Avhich unlocketh and draweth out the obstinately lodged matters, before he hath made nesh the badly hardened swelling, he weeneth that he is amending it ; hut if there be aught left of the hard inatter, he amendeth it not, but harmethj and with the leechdom he drietli the hu- mours, and the swelling becometh as hard as a stone, and it cannot be dissipated nor be made nesh.”

“In case that the upper part of the bell}’ is filled with evil sordid humour, a thing which hap- peneth to the men who in much continued drinking take nutritious meats, or who spew, and chiefly after meat, and who are subject to nausea, they are all over blown as tvith wind, and the wamb is extended and they frequently have breakings. To these men one must give oxymel with radish ; that is a southern leechdom : and then they soon spew up the thick cor- ruption, and it is well with them. Work up the leech- dom thus, from vinegar and from honey ; take the best honey, put it over the hearth, seethe away the wax and the scum, then add to the honey as much vinegar, so as that it may not be very austere nor very sweet ; mingle together, and set by the fire in a crock, boil upon good gledes, clean and lively, till Lhe TTiixture be mingled, so that it may be one, and have the thickness of honey, and on tasting it the austere sharpness of the vinegar may not be too evident. If the wamb is full of wind, that cometh from luke- warm humour ; the cold humour worketh sores. For that shall one seethe cummin in ale, and seed of march, and seed of more o?’ carot, and of dill. If the chill be greater, then add rue, and leaf of laurel, and seed of fennel sodden in oil. Then if the disease still annoy, introduce this through a pipe or a horn, as…

If however the distention from the vv^ind cometh suddenly, then these things cannot help, since that will turn into dropsy. If one applieth the warming leechdoms to that, then one eketh or augmentetk the disease. For a miltsiek man, one must give him vinegar in the southern leecli- dom which hight oxymel, which we wrote of against the half dead disease and disease of the bladder. Take rind of laurel, and dry mint, and pepper, and seed of rue, costmary, and Ao7’ehound, and centaury, that is herdwort, or by another name, earthgall, chiefly the juice of it, add these worts to the before named leech- dom into the ooze. Thou mayest see where we have spoken of the before named diseases, how thou shalt prepare the oxymel. Seethe in water rind of alder until there be of the water a third part unboiled away, and then give a good jug full of it to be drunk at three times ; leave always a days space between the doses. This same is beneficial for a loinsick man. Again, of the black ivy, first three berry bunches, next five, then seven, then nine, then eleven, then thirteen, then fif- teen, then seventeen, then nineteen, then twenty-one, give them so, according to the days, to be drunk in wine. If the man have fever also, give thou him the little grains of the ground ivy in hot water to drink. This same is good for a loinsick man. Again, give him to drink earthgall sodden in wine. Again, boil betony in wine, give him that to drink.Again, when the mUt becometh upblown, soon it will harden, and then it is not easy to cure, when the blood hardeneth on the veins of the milt: then treat it with the before named worts, mingle the good worts with oxymel, the southern acid drink, which we before wrote of, they will cure the milt and will do away the thick and livery ‘ blood, and the evil humours, not by the mie only, but also by the other evacua- tion passage or outgang. Lay on externally the lesser herdwort beaten up. Take also roots of clover, put them in vinegar, and goat treadles, then work them to a salve, and add thereto barley meal ; give the man also this in wine to drink.

 


This beverage was paneled at GNEW in July 2013 and received a score of 71.7.

 

The Book of Jibril

Fragments from The Book of Jabril

1-In the early days, Viscount Sir Edward took into his household Earl Sir Horic, who took unto his house Sir Steffan vin Dresden, who took into his keeping he who would become the Prophet and baron, Jibril al Dakhil. 2-Now at the time it was not known that he would enter into the circle of darkness, and become revered for his wisdom and prophecy. 3-In the view of the people he was but a man, though many would live to see him become a warrior and a Prophet, about whom tales would be told into the twilight of time.

* * *

1-The Prophet had, for a time, left the fields of battle in order that he should meditate upon his place in the world. 2-When he had returned to the war-fields he did take unto them like a storm atop a mountain, like a dervish in the marketplace. 3-When the night star rose, the Prophet spoke, saying, “I am hurt in places where mine own hands cannot reach, and am so sore my own bones do ache and wail, and I am filled with love.”

* * *

From the Vinland Gospels

17-During the season when the leaves had grown, in Vinland, there was a time wherein fierce men would descend from the hills to raid the settled people. 18-The ruffians would come with bow in hand to poach the land and the raiders would frighten and subdue the people with spears and great noise. 19-It so happened that when the appointed time came, the Prophet walked among these people and gave them courage. Where women struggled to upraise their dwellings, Jibril and his companions would lend them aid, and he became well-loved among the people for his generosity and strength. 20-Many times, and in many places did the Prophet do these deeds, and not that only, but more still. 21-When his work was done, the Prophet would lie upon his back upon the ground, where with much groaning and agony he would suffer for the people, taking into his own body all the ills of the land. 22-And the crowd were all amazed, and wondered among themselves: Who is this man who bears great pains for us, without grimace upon his dark and handsome visage, even as he lay upon the earth?

* * *

From the Vinland Gospels

1-The same day, the Prophet did walk among the throng and watched their ways. 2-And when the night had fallen, he sat beside the well and again watched the people long into the darkness. 3-Meanwhile, his followers were gathered about the fire and wondered at his station. 4-After a time, Jibril did at last approach the fire, and he gathered close to him all those whom he held dear, saying, “I shall give you words of wisdom.” And his acolytes did await his words as the plowed earth awaits the grain: What wisdom do you bring to us, o Prophet? they asked. 5-He blessed them by saying, “Hear my words and hearken unto them.  Though the very night hath fallen and darkness has set its feet unto the ground, thou maist not go unto the streets if thou art uncomely and monstrous. Thou must be seemly, or thou shall not be called mine own.” 6-And his followers did then smooth their hair together, as without thought, and considered well his wisdom.

* * *

A fragment from the Pembridge Gospel
The Book of Jibril, Chapter 6 verses 12 through 16

12-And in those days tales arose of a great beast upon the land, a beast so terrible that it would inflict madness on those it battled, twist their minds, and contort their bodies before consuming their souls.  And the Prophet heard this and told his companions “I shall do battle with this beast, so that others may be spared its torments, verily I shall consume it whole”. 13- And so Jibril went out into the land to find the beast, days and weeks he searched, until at last in a small pine forest near the ocean, he came upon villagers who said the beast was near. The Prophet asked “Where is its lair?” The villagers were mute with fear, but a herald went forth into the forest and returned with a small bottle.  The Prophet asked “What is this?” To which the Herald did reply “This my lord is the vessel in which liveth the beast, not unlike the demons of the sand, the djinn” 14-The Prophet took the vessel, and uncorked it saying the words “I will not see thee hurt yet another, I demand you come forth, verily release the Kracken!”  15-And the Beast did come forth, and the Prophet did battle it. And in a mighty flash, the prophet did open his mouth wide and devoured the Kracken whole, and his companions and the villagers were sore afraid.  And the battle inside the Prophet was waged late into the night, his mouth was filled with strange utterances, and his body would shake and tremble, as if he were not completely in control of it.  Towards dawn the Prophet did win the battle and opening his mouth wide again, did return the body of the beast to the Earth.  16-In the morning the Prophet was overtired from his battle, but was of sound mind and whole body, and his companions and the villagers were amazed at it all.

* * *
From the Vinland Gospels

1-One evening the Prophet reclined before the fire with his companions, weary from a long day of work and battle. “What is a man if he cannot rest?” asked Jibril, once the evening meal had been eaten. And the company celebrated their rest with a two-handled cup passed from one to the other. 2-Now among the gathered people was a man who was also a warrior, and who had battled with the Prophet during the day. This man kept his hair long, tied back with a thong, and he wore upon his cheeks great growths of hair in the custom of a foreign people of ancient times. During the night, this man was joking and caught the eye of the Prophet, upon whose bare head the moon itself shone.

3-After some time, the Prophet addressed the man, and gestured to the chair in which the main reclined. “You have but to hold onto that chair in which you now recline,” he spoke, “and I shall hold fast to the very hair upon your head, and truly, should this come to pass, for one fortnight you shall not bare the gaze of your own reflection, even if it be obscured by the sun.” 4-The foreigner considered the words of the Prophet, and asked him if by completing this act, it would atone for the ancient crimes of his people.

* * *
From the Vinland Gospels

16-When the sun had long set, and the work of the day had been completed, Jibril was sitting before the fire with his brethren when the King of the land came and sat among them. 17-All these were persevering with one mind in conversation with the King, when the Prophet noticed that missing among them was a woman, the Queen of the land, whom he had sworn to protect. 18-Rising up in the midst of them, the Prophet addressed the King by his formal title, asking, “Where, o dukii, is the veiled Lady of your house, the Queen? The people are sorely saddened by her absence.” The King responded, “She is reclined in a well-appointed tent nearby, where she lay deep within a dream-like stupor. She has been thus for much time.”  19-The multitude was filled with sadness to hear that the Queen was thusly arranged and became silent. 20-“I shall go up unto the Queen,” spoke the Prophet, “and shall lay my cloak and hands upon her, and in doing so, shall wake her from her stupor.” 21- And they were all astonished, and wondered, saying one to another: What meaneth this?

22- The Prophet began to chant unto himself a tuneless prayer and left the fire alone to travel up the mountain to the tent of the Queen. The gathered multitude looked toward the King, who spoke to them saying, “I do not fear for my Queen, for I have seen it with my eyes: she hath wrestled horses to the earth.” 23- And the people did not fear for her any longer, though they listened carefully for the sounds of the Prophet from the mountain.

* * *
From the Vinland Gospels

20-At the time, there was in the land a tribal poetess who had come at the behest of the King, whose subject she was. She was seated by the fire with the King’s company, and also in the company of the Prophet. 21-At the behest of the King or his companions she would sing in rhyme, or speak as a foreigner, which incited laughter among them. 22-The King had asked the woman to retell a tale he heard earlier at the fire, a tale about a beast of the field, but said this time with the husky voice of a wanton, though sadly this did not improve the tale in the eyes of the King.

23-At this, the Prophet, who had been deep in his meditation, staring at the reflection of the moon in his cup, took note of the woman as she sat near the flames, mesmerized by her voice. The Prophet then knelt in the sand before the fire as all became silent, and began to speak with guttural sounds as one possessed by demons. 24-The woman had ceased her singing, and Jibril did approach her on his hands and knees, as the beast of burden in the tale, and lay his head upon her lap. 25-The singer then made to comfort the Prophet who reclaimed his senses and, walking upright as a man once more, returned to his chair. 25-When the morning came, the King and his company remembered the happening, but the Prophet himself had no recollection of it, so deep in his meditation had be been.

* * *

14-Another day, the Prophet went out of the house, and on a journey with the Queen of his land, a woman of much strength and beauty, whom he had pledged to serve. 15-While they traveled he remained alert to all things which might come to pass, and after a time, began to tell parables about the dangers which travelers could face. 16-The Queen became sore with fear, and she did shudder and quake. But Jibril did say unto her that she should have no fear, and spoke to her these words, “I shall impale myself on any trouble that does come our way, and I shall do so even twice.” 17-And the Queen felt blessed and comforted by his presence.

* * *

1-And upon the land came a great wash of heat, such that no man or woman could find comfort. The multitudes did beg: Why hath the Lord done thus to this land? what meaneth this exceeding great heat? 2-The Prophet too was burning, driven by the beams of the sun and sore wounded by the heat thereof. 3-As all around waited in agony for the falling of evening, Jibril did prophesy unto the host, saying to comfort them, “This day I have placed at my side a small basket of well-thatched rushes, into which I shall catch mine own blackness as it melts from me, and when the evening star hath risen, I shall again pour it upon me.” 4-It was in this way that the Prophet did melt himself for the salvation of the people.

* * *
An apocryphal story of the Prophet Jibril

The prophet was a superior man, one of great strength and holiness. He was also one who had a spirit of generosity which had no equal. He looked down unto the peoples surrounding the stalls of the market, and food stands,  and said unto himself, “it is a shame, for truth, that all are not so endowed as I am with bodily perfection.” and “I must find a way to give to the people that which I have achieved.”

And thus did he vow to go unto the barber and the apothecary to have his body cut with a knife, that a serum could be made to allow all men to achieve his perfection. With great caution and courage did the holy one have removed from himself a piece of his very gut.

The barber had placed the blessed part into a golden bowl while he sewed the Prophet with silver threads, when in came the men from the temple, who had been loitering by the food stands in the marketplace as the holy one passed by them. They wanted this magic serum! They wished to be anointed that they too could achieve the perfection of the Prophet Jibril!

Thus, while the Prophet lay sleeping deeply, was there a great fight arising with the men of medicine and hair cutting and the rabble from the street. When the scuffle was done the rabble had absconded with the muscle from the chest of holy Jibril. The Prophet woke to the men of science lamenting greatly that his part had been stolen and defiled but Jibril told them to wait, for he knew that his will would be done in some way.

The rabble took the muscle into the temple and gave it to the priests. They then brought gold and precious jewels to make a case for it. Soon it was placed into an armored chest sculpted to perfection to resemble the torso of the holy Jibril himself, shining with gold. Twin ruby cabochons glittered upon the hammered pectorals, and his navel was an onyx from the ring of the most beautiful temple virgin.

The chest, so none would steal it, was made very heavy, such that it took a man his whole body to embrace the torso and lift it. The priests who moved the heavy chest each day soon began to notice that the prophets blessings were upon them! Lo! As they did lift their long garments, it could be seen that their own chests began to resemble that of the Perfect One himself.

It was said that if the chest of the prophet was lifted by any man every day for 100 days, he could attain the perfection as well.

And so it seemed to be true.

Every day men would line up at the temple and each would put his arms around the great golden chest which contained the relic of Jibril. And after 100 days of this ritual the men who attended the temple daily did notice that their own chests did resemble the chest of the Prophet!

Blessings be upon them! And thus it was that the next miracle of the holy Jibril did come to pass.

_________________________________________________

The Book of Jibril was written as a gift to honor Baron Jibril al-Dakhil for his devotion and humor during the first reign of Queen Kiena with her King Gregor. She hand wrote in calligraphy all of the text, save that which is listed as apocryphal. It was written by myself with additions by Baron Angus Pembridge (noted in the Pembridge Gospels). It is a living document in that new stories will surely be added.

On Documenting Original Songs

I don’t usually craft anything but scroll text in a documentable period form, but this question came up on a list I’m on, which caused me to consider the question.

As a boilerplate, I’d look at this as a fill in the blank sort of thing:


This was inspired by ______ event. It is in ________ style (with detail – year, form, rhyme, alliteration, etc) which is appropriate because ____________. I wrote it to _______________. The tune is (original, a contrafact, a filk, etc – with detail if you can about the tune.) It has elements of _______________ (phrases in a different language, descriptions of events or places from a period document, etc).


For example, if I read Tristan and Islote, and I wrote a song about how much they love each other beside the sea as she nurses him back to health – I’d explain the story origin and its period nature, what inspired me about it, and how I’ve chosen to represent that in song. I’d talk about elements I may have borrowed from the original text (“Tristan say THIS THING” to Isolte, and that is in my repeated chorus” or “We know that the King will eventually learn of their love and I foreshadow that doom in THIS fashion…”) So an explanation of your literary understanding of the piece is good. I used the cantus line from a French church chant as the repeated chorus. It is from 1213 (and I’d include a picture of the original if I could.) Because their love is outside of the court, I choose to perform this without any instruments to reflect the simplicity of their love in that environment. (AND SO ON…)

That’s how I’d “document” an original work with period origins.

Feast for Mistress Sylvia’s Vigil

Roast garlic hummus, plain hummus, parsley hummus, crackers, and Moretum - an herbed Roman cheese pate
Roast garlic hummus, plain hummus, parsley hummus, crackers, and Moretum – an herbed Roman cheese pate, and fruit display; up higher you can see the stuffed day lilies

My dear friend and fellow Lady of Thanet, Sylvia du Vey, was sent on Vigil to consider her answer to the Crown on the matter of her induction into the Order of the Laurel at the Great Northeastern War.

While there are many parts to a vigil, for those who wait to speak to the person on vigil, hospitality is essential. On a hot summer day doubly so. This is the vigil hospitality we prepared for Sylvia’s vigil.

Due to the heat it seemed fitting to go with foods that were cooling or light, pickled and salty things were important too, as was an ample supply of hydrating beverage. Because we knew the large community tent would be busy all day, we also spread mint leaves across the whole of the floor so when people walked in and out there was a pleasant scent.

Food was refreshed during the day, and different foods were added an the day progressed. By the middle of the afternoon, both tables were heavily and beautifully laden with foodstuffs.

Beverages

WaterMint sekanjabin (a Middle Eastern sugar/vinegar syrup to add to water)Lime sekanjabinHeather-lavender sekanjabinLord Ane du Vey’s home-brewed beerA small selection of meads and cordials

Finger-foods

Day lilies stuffed with herbs, cheese, and cucumber (Thallos of Brighton Hall’s amazing recipe)
http://www.teatimemagazine.com/content.aspx?id=2235 – hers is a little different but this is the idea…
Honeydew melon balls with prosciutto (a finely sliced Italian-cured ham)
Fresh fruit display (pears and green and red grapes)
Fresh fruit on a tray – honeydew melon, strawberries, and blueberries
Minted cucumbers with garlic (http://www.godecookery.com/friends/frec100.htm)
Assortment of olives
Fresh mozzarella served with cut fresh basil
Sliced vegetables with a classic ranch dressing (red pepper, cucumber, celery, carrots)
Hazelnuts in the shell (with a cracker – that was entertainment!) from Drew’s family’s hazelnut bush

Assorted pickles, pickled asparagus, roast garlic, cheese
Assorted pickles, pickled asparagus, roast garlic, cheese

A variety of pickles

Pickled peppers variety
Sweet cucumber pickles
Pickled asparagus
Pickled vegetables
Brine pickles
Dill pickles (served after fighting ended)

Crackers, Cheeses, and Spreads

Crackers of several sorts
Moretum – Roman herb and garlic cheese pate (http://www.godecookery.com/friends/frec70.htm)
Roast whole cloves of garlic
Homemade parsley lemon hummus
Homemade roast garlic hummus
Homemade plain hummus
Spicy cheddar cheese
Sliced white cheddar

White cheddar and crackers, roast garlic cloves, variety of pickled vegetables, cold ham with mustard, M&Ms, olive assortment, dates stuffed with almonds and baked in honey
White cheddar and crackers, roast garlic cloves, variety of pickled vegetables, cold ham with mustard, M&Ms, olive assortment, dates stuffed with almonds and baked in honey

Meats

Meatballs with green onion, fresh basil, honey, and parsley (commercial Italian meatballs boiled with the mentioned herbs, served in a wide, low, dish)
Baked ham served cold with Griffith Abernathy’s homemade “Mustard of Doom”

Sweets

Dates stuffed with blanched almonds, baked in honey (http://www.godecookery.com/friends/frec59.htm)
Butter tarts (made by Mistress Bess Darnley)
Shortbreads (made by Griffith Abernathy)
M&Ms in small bowls
Assortment of exotic dried fruits (kiwi, apple rings, pineapple, apricots)

The people who helped to make or purchase the vigil food were myself, Lady Agnes Wanderer (Rachel Case), Lady Lucie Lovegood (Erin Neuhart LeBlanc),  Lady Thallos of Brighton Manor (Bridgette Paulus) with help from Tyrson (Scott Potter) and Cali Paulus, Mistress Bess Darnley (Sarah Patterson), Lord Griffith Abernathy (Griff Kellogg and his lady wife Francie Kellogg), Lord Alexander of Hadrian’s Keep (Matt Blazek), and Mistress Mira of Thanet (Julie Eason).

Fruits, fresh mozzarella with basil, and minted cucumbers
Fruits, fresh mozzarella with basil, and minted cucumbers

 

Roast garlic hummus, plain hummus, parsley hummus,
Roast garlic hummus, plain hummus, parsley hummus,

 

My Writing Process

A question was brought up on a bardic group about writing process, and output. I mused over mine and decided to write my thoughts here.

“Question of the day, highly subjective: What do you expect of yourself in terms of output? Or, perhaps, what do you deliver? Do you try for a new piece a season? A month? A week? Someone once said, “I can write better than anyone who can write faster, and faster than anyone who can write better.” How long does it usually take for you to produce a piece you’re truly satisfied with?”

The majority of my work is an attempt to give a voice to some kind of emotional state. It could be inspired by my own emotions, or by another’s emotions. Sometimes it is just a flash.

So I don’t set a quantity goal for my pieces, I write them as they come.

I seldom write songs which tell a story, which is a different craft I think.

I am primarily a muse-channel writer. Songs tend to come nearly finished, completing themselves in a matter of minutes (seldom hours.) Poems are similar, if it’s something like a sonnet or free verse.

However, there are notable works which have taken Time but that’s been Time researching – the actual writing is like a cloudburst – I’ve seen the clouds gather and grow and darken and loom and when it hits, I write it down.

If a piece is taking time, I leave it. Really leave it. It’s not baked yet. I walk away. Sometimes I return to the idea and poke it with a toothpick, and if it’s ready, it will write itself.

But I also tend not to write “story” songs – my songs are more about a specific feeling, or a time

Proper period poetry styles (which I only do in English, as I know no other tongue) take more time – but hours though, rather than days.